The church order of the Dutch Reformed Church of 1998: An expression of unity on the status of Scripture and Confessions? The Dutch Reformed Church claims to be a modern church in the Dutch Reformed ...tradition as seen in the historical line from the National Synod of Dordt of 1618–1619 to Dutch orientated reformed churches of today. In its church order accepted by the first General Synod of 1962, it accepted two articles namely article 1 and 2 which state that the Scriptures are the norm of the norms for this church and that the confessions used in this church’s historical line are a norm based on Scripture and regarded as the secondary norm. Meanwhile the General Synod took some decisions on the status and place of both the Scriptures and confessions in the Dutch Reformed Church while church order article 1 and 2 remained the same. This article investigates whether these viewpoints are in line with one another. Are the church order and decisions of the General Synod on the same page? It is clear that the General Synod through its church order and its statements supports itself. Through the church order and decisions of this assembly it sees Scripture as a book that points out God’s salvation of man and society with the authority of the Holy Spirit. The confessions concentrate on the Triune God and salvation and accept God as the King of life. It seems as if a core of thought on the issue carries the main arguments in these matters. Contribution: In revising its church order the General Synod of the Dutch Reformed Church of 1998 visited the stance of the Scriptures and the confessions in this church anew. By giving a reformed view on Scripture and the confessions and an evaluation as to whether this church order is in accordance with reformed principles and other decisions of the Synod on the same issues, this article assists and stimulates the debate and stance in this church.
Katolička Crkva u suvremenom hrvatskom društvu nalazi se pred mnogostranim izazovima. Naime, premda se suvremeno hrvatsko društvo još uvijek može okarakterizirati kao ono u kojemu, među većinskim ...katoličkim stanovništvom, i dalje dominira tradicionalna institucionalna religioznost u njemu se sve više uprisutnjuje i postmoderna individualizirana religioznost. Promičući novu evangelizaciju kojoj je cilj oživljavanje župnih zajednica, uz pronalaženje novih metoda pastoralno-katehetsko-evangelizacijskog djelovanja, Katolička Crkva nastoji se približiti vjerniku suvremenog hrvatskog društva te oduprijeti negativnim posljedicama koje takav oblik religioznosti ostavlja na društvo, na pojedinca te na kršćanstvo u cijelosti, koje je u svojoj biti zajednica vjernika. U okviru takvih nastojanja Đakovačko-osječka nadbiskupija izdala je 2008. godine Izjave i odluke Druge biskupijske sinode đakovačke i srijemske, naslovljene „Ti si Krist – za nas i za sve ljude“. Cilj je ovoga rada pokazati na koji način fenomen višeoblične tipologije svećenika evangelizatora utječe na uspjeh u ostvarenju sinodskih izjava i odluka, kao danih smjernica za ostvarenje nove evangelizacije. Navedeno će se prikazati temeljem predstavljanja rezultata istraživanja provedenog u razdoblju od ožujka do svibnja 2018. godine kvalitativnom metodom dubinskih intervjua nad ukupno 19 župnika s područja Đakovačko-osječke nadbiskupije. Rezultati pokazuju da najveći broj župnika s područja Đakovačko-osječke nadbiskupije pripada kategoriji tradicionalističko-konzervativnih evangelizatora (42 %), odnosno progresivističko-puko-aktiviziranih (31 %) te rezignirano-dezerterskih (21%), dok samo jedan župnik pokazuje karakteristike Duhom Dobrog Pastira poosobljenog evangelizatora (0,05 %), što posljedično negativno utječe na mogućnosti djelovanja ove partikularne Crkve na promjene u religijskoj situaciji hrvatskog društva, a time i na ostvarenje nove evangelizacije.
U svjetlu promjena koje je u crkvenom djelovanju navijestio Drugi vatikanski koncil te procesa nove evangelizacije kao uobličenja postkoncilskoga nastojanja da odgovori na suvremene izazove i krizu ...vjere Đakovačka i Srijemska biskupija izdala je 2008. godine Izjave i odluke Druge biskupijske sinode đakovačke i srijemske naslovljene Ti si Krist – za nas i za sve ljude. Njihova je zadaća da budu sredstvo i putokaz u ostvarenju ideje živih kršćanskih zajednica u kojima bi vjernici laici, zajedno s župnicima, aktivno i suodgovorno doprinosili razvitku i pastoralnom djelovanju svojih župa. Stoga je cilj ovoga rada, prigodom desete obljetnice njihova objavljivanja, prikazati rezultate istraživanja koji progovaraju o iskustvima župnika u provođenju sinodskih izjava i odluka. Navedeno će se prikazati temeljem analize ukupno 19 dubinskih intervjua koji su provedeni s župnicima Đakovačko-osječke nadbiskupije u razdoblju od ožujka do svibnja 2018. godine. Analiza prikupljene građe, provedene kvalitativnom metodologijom utemeljene teorije, rezultirala je razvijanjem ukupno 8 kategorija koje s jedne strane prikazuju dosadašnja iskustva župnika u provođenju sinodskih izjava i odluka te s druge strane nekoliko uzročnika koji, prema njihovu mišljenju, trenutačno dovode do poteškoća u provođenju istih. Uz navedeno analiza upućuje i na nekoliko preporuka koje bi, prema mišljenju župnika, mogle dovesti do poboljšanja u njihovoj daljnjoj provedbi.
In the light of the changes in the Church’s operations announced by the Second Vatican Council and the process of new evangelization as a form of post-Council attempt to respond to the contemporary challenges and the crisis of faith, the Diocese of Đakovo and Srijem issued, in 2008, the Statements and Decisions of the Second Synod of the Diocese of Đakovo and Srijem, titled »You are Christ - for us and for all people«. Their task is to be a means and a signpost for the realization of the idea of living Christian communities in which the lay faithful, together with the parish priests, would actively and co-responsibly contribute to the development and pastoral activities of their parishes. Therefore, the aim of this work, on the occasion of the tenth anniversary of their publication, is to present the results of a research that speak about parish priests’ experiences in the implementation of the synodal statements and decisions. This will be presented based on the analysis of 19 profound interviews conducted with parish priests of the Đakovo-Osijek Archdiocese in the period from March to May 2018. The analysis of the collected materials, carried out by a qualitative theory-based methodology, resulted in the development of a total of 8 categories which, on the one hand, show past experiences of parish priests in the implementation of the synodal statements and decisions and, on the other hand, several causes which, in their opinion, currently lead to difficulties in implementing the same. In addition, the analysis also points to several recommendations that, in the opinion of the parish priests, could lead to improvements in their further implementation.
Alreeds in die vorige eeu het Gereformeerde teoloë die aandag daarop gevestig dat die Dordtse Leerreëls, opgestel deur die Sinode van Dordt (1618-1619), se visie op die verhouding tussen God en mens ...(toegespits op die probleem van verkiesing en verwerping) sterk op die Aristoteliese oorsakeleer gesteun het. (Vergelyk ook die vorige artikel van die skrywer, Van der Walt 2011.) In die onderhawige artikel word geargumenteer dat nie slegs Aristoteles se logika of oorsakeleer nie, maar sy hele filosofie 'n belangrike rol by Dordt gespeel het. Daarom word in die eerste hoofdeel sy ontologie, godsidee, oorsakeleer en sillogistiese logika ondersoek. Dit blyk onder andere dat (afgesien van hulle Christelike oriëntasie) twee belangrike standpunte by Dordt (dié van F. Gomarus en J. Arminius) dieselfde filosofiese standpunte gehuldig het as twee van die Stagiriet se filosofiese konsepsies gedurende sy latere lewe. Volgens die skrywer het die Gereformeerd-Skolastieke teoloë by die Sinode se sintese met Aristoteles se filosofie egter verhoed dat 'n suiwer Bybelse standpunt ingeneem is. Daarom handel die tweede hoofdeel van hierdie ondersoek oor 'n latere Christelike filosoof, D.H.Th. Vollenhoven, se meer Reformatoriese alternatief vir die verhouding tussen God en mens. As vertrekpunt word geneem sy omskrywing van religie as die verhouding van die mensheid tot die God van die verbond in gehoorsaamheid of ongehoorsaamheid aan sy fundamentele liefdesgebod. Vollenhoven beskou, in lyn met die Skrif, religie nie as iets misties of bonatuurlik nie, maar as 'n inherente deel van menswees wat elke aspek van die lewe insluit. Ter afsluiting word genoem dat die Dordtse Leerreëls oorspronklik slegs as 'n oordeel oor die Remonstrantisme bedoel was en nie as 'n konfessie nie. Verskillende standpunte oor die huidige gesag van die Leerreëls word genoem. Die outeur se eie standpunt ten opsigte van hierdie 17de-eeuse belydenisskrif is nie dat dit verwerp of opgedateer behoort te word nie. Daar moet eerder besin word oor nuwe, eietyds-relevante, inspirerende belydenisse, wat Christene se verantwoordelikheid in God se allesomvattende koninkryk op alle lewensterreine uitspel. Op dié wyse sal dit reg laat geskied aan 'n integraal-Bybelse visie op religie. Aristotelian-philosophical influences at the Synod of Dort (1618-1619 ) and the liberating perspective of a Reformational philosophy on divine sovereignty and human responsibility The clash between the Reformed and Arminian parties at the Synod of Dort (1618-1619 ) and its Canons (1619) can be explained philosophically as the result of different interpretations of the philosophy of the pre-Christian Greek philosopher, Aristotle (384-322 BC), which were sanctioned through the methods of eisegesis-exegesis and nature-grace. The present article firstly investigates more in detail Aristotle's philosophy, especially his idea about being, God, doctrine of causality and syllogistic logic. It will explain why this pre-Christian thinker's philosophy (which experienced a revival in Europe from about 1500 to 1650) was attractive to Reformed theologians of the 17th century. At the same time the investigation will reveal the impossibility to achieve a synthesis between an unbiblical philosophy and the Bible when looking for a solution to the problem of divine sovereignty and human responsibility. Therefore, the second main part of this contribution provides an alternative to this age-old problem from the perspective of a Reformational philosophy, founded on God's revelation in his creation and in his Word. The study develops in the following way. The first main section contains an attempt to provide a brief summary of Aristotle's philosophy, mainly derived from his book De mundo, as well as secondary sources. The following aspects are analysed. First his hierarchical ontology or "great chain of being", from the lowest form of being to the godhead, from pure matter (an abstraction) to pure form, from a lack of being to the perfect being (god) are described. Although it does not seem so on the face of it, this is a purely cosmological philosophy, a static way of thinking in which everything has a fixed place in an ontological hierarchy. Secondly, Aristotle's view of god is investigated against his dualistic ontology, dividing reality in two parts, namely, transcendent (god) and non-transcendent (the cosmos). According to Aristotle his god is the first mover or cause, while he himself is immovable, as well as the final aim of everything. As an entirely self-centred and dispassionate being, no religious relationship with him is possible. Apart from superficial similarities between this notion of the divine and that of the Bible, Scripture does not proclaim a deus immutabilis, but a God fully participating in his creation. God's Word also does not teach about a predetermined human being, but a responsible one. In the third place Aristotle's hierarchical and dualistic ontology is causally determined. He distinguishes four different basic causes and explains reality from the transcendent god above to the lowest reality as a chain of cause and effect. In the light of biblical revelation God, however, cannot be regarded as a cause since the relationship of cause and effect is of a cosmic nature. Created reality is also much richer than simply a chain of causes and their consequences. In the fourth place it is argued that Aristotle's syllogistic reasoning cannot be applied to the Biblical concept of God, since he transcends human logical categories. The second and third last phases of Aristotle's development are especially insightful in the light of the philosophical conceptions of Gomarus (1563-1641) and Arminius (1560-1609), discussed in the preceding article in this journal (Van der Walt 2011). Gomarus' philosophical conception, underlying his theology, is in every aspect identical to Aristotle's third last conception (intellectualistic semi-mysticism). And Arminius' final conception is exactly the same as the second last phase of Aristotle's development (inconsistent empiricism). The only difference being that Aristotle was a pre-Christian thinker, while these two theologians were synthetic Christian thinkers from the 17th century. The significant conclusion is that the real controversy at Dort was not that between the (correct and wrong) interpretations of the Bible of the two opposing parties, but a struggle between different interpretations of the pagan philosopher, Aristotle, possibly based on different phases in his thinking. As mentioned above, the second main section of this investigation is an attempt to find a genuine, Reformational answer to the relationship between God and mankind. The Christian philosopher, D.H.Th. Vollenhoven (1892-1978), provided a starting-point with a new ontology and his definition of religion as "the relationship of humankind to the God of the covenant in obedience or disobedience to his fundamental law of love". His viewpoint is explained as a liberating alternative to that of Reformed Scholasticism at Dort, based on Aristotle's philosophy. Instead of religion being viewed as something supernatural and mystic, and thus only part of human life, Vollenhoven regards religion as an inherent part of human existence, encompassing every aspect of human life. It can, however, be either directed in obedience to God's law of love or in disobedience. In conclusion it is mentioned that the Canons of Dort were initially intended to be a judgement, but finally they became accepted as a confession. Following a brief discussion about how Reformed people today view the authority of this creed, new creeds or testimonies are suggested which, instead of focussing on dogmatic-ecclesiastical controversies, formulate human beings' various responsibilities in God's worldwide kingdom in different spheres of life. If this happens, the relationship between the sovereign God and the human being's responsibility can be expressed in a new, inspiring way in the contemporary world.
This article investigates the phenomenon of reformed Scholasticism (of about 1550-1700), as it occurred at the Synod of Dort (1618-1619) and its Canons. More specifically, it focuses on the central ...problem at the Synod, viz. the relationship between God and human beings, as expressed in the ideas contained in the Canon regarding divine election and reprobation. As illustration the positions of two leading figures in the clash between the Calvinists and the Remonstrants, namely that of Gomarus (1563-1641) and Arminius (1560-1609), are philosophically analysed. In spite of the fact that neither viewpoint was eventually accepted by the Synod, their theologies clearly reflect the dominant scholastic philosophy of the time. This analysis is carried out in the context of the problem-historical method of historiography developed by D.H. Th. Vollenhoven (1892-1978), one of the fathers of Christian philosophy. This contribution provides (in a series of other research publications, cf. 1.2.6 and bibliography) a final evaluation of the Synod and its Canons. 'n Uitwysing van filosofiese landmyne by die Sinode van Dordt (1618-1619) : gereformeerde Skolastiek heroorweeg Hierdie artikel ondersoek die fenomeen van die gereformeerde Skolastiek (van ongeveer 1550-1700) soos dit ook na vore gekom het tydens die Sinode van Dordt (1618-1619) en in die Dordtse Leerreëls. Dit fokus meer spesifiek op die sentrale probleem by die Sinode, naamlik die verhouding tussen God en mens soos dit tot uitdrukking kom in die Sinode se Leerreëls oor goddelike verkiesing en verwerping. Ter illustrasie word die standpunte van twee van die leidende figure in die stryd tussen die Calviniste en die Remonstrante, naamlik dié van Gomarus (1563-1641) en Arminius (1560-1609), filosofies geanaliseer. Hoewel die Sinode uiteindelik nie een van hierdie twee teoloë se standpunte aanvaar het nie, reflekteer hulle teologieë die skolastieke filosofie van destyds. Hierdie analise word gedoen volgens die probleem-historiese metode soos ontwikkel deur D.H. Th. Vollenhoven (1892-1978), een van die vaders van 'n Christelike filosofie. Hierdie artikel (in 'n reeks van ander navorsingsartikels, vgl. 1.2.6 en die bibliografie) bied die outeur se finale evaluering van die Sinode en sy Leerreëls.
Hierdie artikel ondersoek die filosofiese voorveronderstellings wat die grondslag vorm van die Dordtse Leerreëls, wat in 1619 deur die Sinode van Dordt (1618-1619) aanvaar is as antwoord op die leer ...van Arminius en sy Remonstrante navolgers. (Dit bou voort op ander navorsing van die skrywer in ander tydskrifte, waar die Dordtse Leerreëls reeds in besonderhede geanaliseer is.) Die artikel fokus op die probleem van goddelike soewereiniteit en menslike verantwoordelikheid as 'n kernprobleem by hierdie Sinode (waar dit veral oor goddelike uitverkiesing en verwerping gegaan het). Ter inleiding bied dit 'n karakteristiek van die Gereformeerde-skolastieke sintesedenke van destyds as filosofiese stroming en ook die tipe filosofie wat dit behels het. Wat laasgenoemde betref, het dit 'n hele kompleks van idees ingesluit: 'n besondere wetsidee, suiwer kosmologiese denke, vertikale gedeeltelike universalisme, 'n dualistiese ontologie en 'n digotomistiese antropologie. Hierna volg 'n analise van die denke van twee belangrike figure by Dordt, naamlik F. Gomarus en J. Arminius. Hoewel hulle as verteenwoordigers van die twee opponerende standpunte by Dordt beskou word, blyk dit dat hulle tot 'n groot mate dieselfde skolastiese filosofie gehuldig het. Die enigste verskil kom eers op antropologiese vlak na vore: Gomarus was 'n semi-mistieke denker en Arminius 'n Platoniese empiris. Hierdie filosofiese verskil het egter groot teologiese implikasies gehad. Net so verrassend is die feit dat hierdie twee Christendenkers se filosofie presies dieselfde was as die filosofiese konsepsies wat die voor- Christelike denker, Aristoteles, gedurende twee van die laaste fases van sy ontwikkelingsgang gehuldig het. Hierdie "filosofiese mynveër" van die onbybelse "landmyne" onder die teologiese oppervlakte van Dordt lewer dus die volgende gevolgtrekking: Die botsing by Dordt was nie primêr tussen die Bybelse visie (van die Gereformeerdes) en 'n onbybelse dwaalleer (van die Remonstrante) nie. Dit was ten diepste 'n stryd tussen twee verskillende Aristoteliese filosofieë, wat in die Skrif ingelees en só as Bybels gesanksioneer is. The Reformed-Scholastic view of the Relationship between God and the human being in F. Gomarus (1563-1641) and J. Arminius (1560-1609): A historical-philosophical investigation The question about the relationship between God and the human being is as old as the history of humanity. This may also be regarded as a central issue at the Synod of Dordt (1618-1619), as well as the decisions of the Synod formulated in the Canons of Dordt (1619). These Canons are today still accepted as one of the official confessions of Reformed Churches in different parts of the world. However, it gradually transpired that the Canons did not reach an altogether satisfactory solution. Reformed theologians from the previous and present century became aware of the fact that not everything in the Canons matched up. Some of them only wrote about unevenness or irregularities and attempted to solve the problem by means of a distinction between the form (wording), which could be incorrect, while the basic contents of the Canons may not be queried. Other theologians, however, did look a little closer and called attention to the use of an Aristotelian doctrine of causality, influencing basic arguments in the Canons. Such biblically-foreign ideas also distorted the Canons' view of the relationship between divine sovereignty and human responsibility. This contribution (continuing previous contributions elsewhere) takes as point of departure that merely rejecting Aristotelian causality is insufficient. A much broader and deeper look should be taken at the whole philosophy or view of reality behind the Canons. Apart from a philosophical analysis of the Canons themselves (to be published soon), it may also be helpful to analyse the theology and its philosophical presuppositions of two of the influential viewpoints at the Synod, viz. that of the Reformed theologian F. Gomarus (1563-1641) and his Arminian opponent, J. Arminius (1560-1609). The investigation develops through the following stages. As background a general philosophical characterization of Reformed Scholastic thinking is provided. From a normative (directional) perspective it is described as synthesis philosophy. It combined biblical revelation with extra-biblical ideas from Greek and Hellenistic philosophy. This synthesis was facilitated through two methods. Firstly through eisegesis-exegesis, according to which pre-Christian ideas were read into parts of Scripture (eisegesis) and afterwards - with the sanction of the Scriptures - explained from the Bible (exegesis). Secondly, synthesis was achieved by way of a nature-grace dualism, which in turn resulted in a distinction between reason and faith, philosophy and theology. Apart from its synthetic direction, Reformed Scholasticism's type of philosophy is also explained: its specific idea of law, purely cosmological thinking, ontological dualism, vertical partial universalism, anthropological dichotomy and semi-mysticism. This characterisation (according to the problem-historical method of philosophical historiography) simultaneously implies a foundational critique of Reformed Scholasticism. Against this background the second main section of the essay investigates and compares the theological and underlying philosophical viewpoints of Gomarus and Arminius.The surprising result of the investigation can be summarised as follows. From a philosophical perspective it becomes evident how little these two representatives of the clashing Reformed and Arminian viewpoints actually differed from each other. They both adhered to a purely cosmological, dualistic and vertical partial universalistic philosophy. However, they were proponents of different anthropologies: Gomarus was an intellectualist and Arminius an empiricist. Arminius' viewpoint was furthermore different from that of Pelagianism (a heresy ascribed to by the Remonstrant followers of Arminius), because he was not a consistent empiricist (like Pelagius), but advocated non-consistent empiricism. An added difference was that both Gomarus and Arminius accepted certain ideas of Aristotle, and can therefore be described as Aristotelians, but that Arminius was more Plato-oriented and therefore regarded the human will as of more importance than was the case with intellectualists like Gomarus. These philosophical anthropological differences resulted in different theological views on the relationship between God and mankind. The final result of the "mine sweeping" to detect unbiblical "land-mines" underneath the theological soil of Dordt is the following: The conflict between the Reformed and Arminian positions was not primarily a clash between what the Bible taught (the Reformed side) and unbiblical heresy (the Arminians), but a clash between two different forms of especially Aristotelian influenced philosophies which were superimposed onto the Scriptures. If the Synod of Dordt was aware of this, the sad history of ecclesiastical divisions - up to the present day - could have been avoided. At the same time these results call for further reflection. Firstly, exactly how Aristotle's ideas of God and causality (which influenced Dordt) could be defined. Secondly, how should the relationship between God and mankind be viewed according to a philosophy based on Scripture instead of on Aristotle's ideas? Answers to these questions will be dealt with in a follow-up article in this journal.
In hierdie artikel word die uitspraak van die Gaum-saak wat handel oor lidmate wat die Nederduitse Gereformeerde Kerk (NGK) hof toe geneem het as gevolg van besluite wat gedurende die 2016 ...Buitengewone Algemene Sinode-sitting geneem is oor selfdegeslagverhoudings, en veral die regsgevolge in verband met die nienakoming van prosedurereëlings, bespreek. Eerstens word daar in die artikel gefokus op die inwin van regsadvies en die belang daarvan veral waar die kerk as ’n party by ’n hofsaak betrokke is. Die res van die artikel fokus op die uitspraak van die hof in die Gaum-saak sover dit verband hou met tekortkominge met kerkordelike prosedurereëlings wat die NGK voor die sitting van die Buitengewone Vergadering van die Algemene Sinode tot en met die 2016-besluit gevolg het. Die regsgevolge daarvan word ook uitgelig. Tekortkominge met die voorbereiding vir die hofsaak wat prosedureel van aard is, welke tekortkominge duidelik uit die hofuitspraak blyk, word aangetoon. Laastens word enkele opmerkings oor die gesag van die hof se uitspraak oor grondwetlike kwessies gemaak om aan te toon dat die uitspraak bindend is vir navolging deur ander howe.Legal consequences for non-compliance with church orderly procedures according to the Gaum case regarding decisions by the General Synod of the Dutch Reformed ChurchThis article focuses on a court judgement delivered on 8 March 2019 in Gaum and Others v Van Rensburg NO and Others (40819/17) 2019 ZAGPPHC 52 (Gaum case) that involved members of the Dutch Reformed Church (DRC) who approached the Gauteng Division of the High Court, Pretoria for a ruling to set aside a decision of the General Synod (GS) adopted at a special meeting held during 7–10 November 2016 regarding same-sex civil unions. The aim of the meeting was to reverse a decision adopted by the General Synod during 2015. The 2015 decision, as summarised by the court, “reconfirmed the equality of all people irrespective of their sexual orientation and gave recognition to the status of civil unions between persons of the same-sex that are characterised by love and fidelity. It permitted Ministers to solemnise such unions, but placed no positive duty on a Minister of the Church to do so. This decision also removed the celibacy requirement for persons that are gay or lesbian to be ordained as a Minister or elder in the Church; such persons could thus be ordained as Ministers or elders in the Church.” The consequence of the 2016 decision was that it set aside the 2015 decision, “in that a gay or lesbian person can only be ordained as a Minister if they are celibate. Furthermore, Ministers are not permitted to solemnise same-sex civil unions.”The legal consequences of decisions made without complying with procedures prescribed in the Church Order, including subordinate regulations adopted in support of the Church Order, as confirmed by the court, are highlighted. The importance of obtaining legal advice, especially in matters involving the Church as a party to a lawsuit and the significance thereof, is mentioned with reference to the sources of Church Law (Policy). Legal advice must be seriously considered, especially advice obtained from senior counsel. The risks of legal advice being wrong or rejected and legal advice being disclosed, thus waiving one’s right of legal advice privilege, are addressed. Unlike law of general application, Church Law such as a Church Order and subordinate regulations must be presented to a court of law by means of evidence. According to a ruling of the Supreme Court of Appeal, a court of law is not bound by how the GS interprets Church Law and a court of law can interpret it as it deems fit and can decide a matter in accordance with such interpretation. The importance of providing legal advisors with all the facts pertaining to the disputes involved is emphasised.
Reservatio casuum predstavlja dio pokorničke prakse koji se razvio tijekom srednjeg vijeka. Pojedini slučajevi savjesti najprije su bili rezervirani papi, a kada se, uslijed mnogobrojnih problema, ...takva praksa pokazala neprimjernom, prelazila je polagano na mjesne ordinarije. Oni su preko pokrajinskih sabora i dijecezanskih sinoda određivali koji slučajevi savjesti su rezervirani, a koji nisu. Zadarska crkva u tom kontekstu slijedi opću sinodalnu praksu i u radu se ukazuje na tri sinode koje su donijele odredbe o pridržanim slučajevima: prva je zasjedala 1598., druga 1663., a treća 1680. godine. Sinoda 1680. godine doslovno je preuzela onaj tekst koji donose sinodalni akti 1663. godine. Njihov prijevod na hrvatski jezik priređen je za one svećenike Zadarske nadbiskupije koji nisu dovoljno poznavali latinski jezik, a objavila ga je prije nekoliko godina Grozdana Franov-Živković. Popis rezerviranih slučajeva Zadarske crkve sadržajno se naslanja na odredbe prijašnjih sinoda i propisa Rimske kurije iz 1601., 1602. i 1661. godine: sinoda 1598. godine donijela je čak 28 rezerviranih slučajeva, dok ih je dijecezanska sinoda 1663. i ona 1680. godine nastojala umanjiti ujedinjujući na više mjesta dva u jedan rezervirani slučaj.
The church tradition of Dordt and subscription to the confessions A thorough analysis of history shows that the National Synod of Dordrecht (1618-1619) declared that the confessions of the church, ...especially the three Formulas of Unity of the Dutch Reformed Churches, have confessional authority. That indicates authority on the doctrines the confessions formulate and confess because (quia) these are according to Scriptures. This insight helped some reformed churches up to now to deal with criticism levelled against non-doctrinal issues in, for instance, the Confessio Belgica. A case can be argued that a literal approach to the question of the authority of these confessions takes us back beyond Dordt. It ignores the history of 1618-1619, fails to get a grip on the very nature of confessions of faith or creeds and does not help to solve the problem. 'n Grondige analise van die kerkgeskiedenis toon aan dat die Nasionale Sinode van Dordrecht (1618-1619) verklaar het dat die drie Formuliere van Eenheid as belydenisskrifte vir kerke in die Nederlandse gereformeerde tradisie gesag ten opsigte van die belydenis het. Dit impliseer gesag ten opsigte van die leer wat die belydenisse verwoord en bely, omdat (quia) dit met die Skrif ooreenstem. Hierdie insig het sommige kerke sedertdien gehelp in hulle afwysing van kritiek teen nie-leerstellige aspekte van, byvoorbeeld, die Nederlandse Geloofsbelydenis. 'n Saak kan ook daarvoor uitgemaak word dat 'n letterlike benadering van hierdie vraagstuk ons terugneem na vóór Dordt. Dit gaan aan die geskiedenis van 1618-1619 verby, mis die eie aard van belydeniskrifte en help daarom nie om die probleem op te los nie.
The theological and moral justification of apartheid and a status confessionis.A comparison between the way in which the world alliance of reformed churches and the reformed ecumenical synod ...approached this matter Both the World Alliance of Reformed Churches (WARC) and the - then - ReformedEcumenical Synod (RES) eventually declared a status confessionis against thetheological and moral justification of apartheid. In this process the Afrikaans ReformedChurches came under serious fire. The questions arising from this are: Whenis a status confessionis a relevant option for the church? How did both the WARC andthe RES handle the matter and were there any differences in their approach due totheir differences as ecumenical bodies? The conclusion is that the WARC followed certain anti-apartheid elements in theyounger Dutch Reformed Churches uncritically while the RES took a more independentstand. A further problem was that the WARC did not qualify the apartheidit was speaking out against. That complicated dialogue with the Dutch ReformedChurch. Both organizations, however, showed clear indications of an awareness thatthey tried to consider the basic conditions for a status confessionis.
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