CHAPTER ONE RESEARCH PROBLEM, SIGNIFICANCE, AND METHODOLOGY

During the last four decades, theologians of virtually every branch of the worldwide church have critiqued Afrikaner, Reformed social theology (Regehr 1979; Hexham 1981; Serfontein 1982; De Gruchy and Villa-Vicencio 1983; Botha 1984; Kinghorn and others 1986; De Gruchy 1986, 1991; Loubser 1987).

Especially pointed was the international church's criticism of Afrikaner "apartheid" missiology (see Adonis 1982; Lombard 1985). Partially in response to this criticism, the 1974 General Synod of the Nederduitse Gereformeerde Kerk (NGK) produced a definitive defense of their doctrine of separate churches for distinct ethnic and racial groups, entitled Human Relations and the South African Scene in the Light of Scripture (HRLS). Developed over decades (Van der Walt 1963; Botha 1984; Loubser 1987), HRLS was also a biblical and theological defense of the NGK’s Kuyperian-influenced doctrine of the relationship of the church to society (Durand 1985; Strauss 1995).

The attack upon the teaching exemplified by the HRLS document, however, intensified. The World Alliance of Reformed Churches (WARC), the Reformed Ecumenical Synod (RES), the Lutheran World Federation (LWF), the South African Council of Churches (SACC), and the World Council of Churches (WCC) all put increasing pressure on the NGK to abandon their doctrine of how Scripture applies to the transformation of society and urged them to rejoin the world theological consensus (De Gruchy 1986).

Many churches associated with the WCC declared that all theological justification of social or group separation in church and society was evil. They declared: "Apartheid is a heresy" (Villa-Vicencio and De Gruchy 1983). The vision of the WCC, its South African affiliate, the South African Council of Churches, and related institutions, such as the Institute for Contextual Theology, was to establish a sign of the kingdom of God in South Africa by creating the opposite of the apartheid order: a non-sexist, non-racist, non-classist democratic state and a unified church built on the same presuppositions (see Webb 1994; ICT 1991; WCC–PCR 1991).

Under great internal and international pressure, the NGK General Synod decided in 1982 to revise Human Relations and the South African Scene in the Light of Scripture (HRLS). Instead of a revision that reworked non-biblical elements, the appointed commission actually wrote a new document: Church and Society: A

Testimony of the Dutch Reformed Church (Ned Geref Kerk) (C&S). The General Synod adopted it in 1986 and revised it in 1990.

Kinghorn reports that C&S shifted "from a purely ideological position [on apartheid] to a pragmatic, ideological position," though it had within itself possibilities for a more comprehensive change (Kinghorn 1990a, 29). C&S reflected the emerging majority consensus within the NGK, which rejected the older, Kuyperian theology but was not yet ready to make a clean break with apartheid practice.

In the years between the writing of HRLS (1974) and the adoption of C&S (1986), a rapid and virtually unnoticed paradigm shift in the theology taught in the NGK’s seminaries had gained ascendancy among the ministers of the NGK. This shift, begun at least in the mid to late sixties and accelerating rapidly in the seventies and early eighties, reflected the growing influence of the theology of Karl Barth mediated through the once orthodox Dutch theologians such as G. C. Berkouwer and H. Ridderbos.

Using Adrio König, educated in Holland during the 1960s as an example, Hendrikus Berkhof also acknowledges this shift:

This Barthian theology is much in evidence in both Church and Society 1986 and the revised 1990 edition.

The new paradigm for social theology that Church and Society (1986 and 1990) introduces includes a model for socio-cultural transformation. This includes an implicit — sometimes explicit — goal to overturn the former social structures. This goal desires, first of all, to remove the socially divisive apartheid societal structures. Secondly, this goal desires to replace the old structures with new, more equalitarian, democratic structures. These new inclusive social structures emphasize the collective whole of South African humanity over any separate, exclusive part of that humanity, such as gender, race, tribe or ethno-cultural group. Social unity, thus, is most important. Social diversity possesses merely secondary importance as a means of serving unity. Unity is a goal of greater eschatological importance than social diversity.

If this description of the paradigm shift is indeed correct, the new paradigm is much more akin to ideological worldviews postulating the correctness of holism. Holism has a logical corollary: the primary goodness of social collectivism as the foundational presupposition of thought. This new ideological paradigm would then be similar, though in a moderated form, to the missiology adopted by WCC circles.

This same type of "new mission" (McGavran and Glasser 1983) is slowly being introduced into evangelical missiology by the contextualization and holistic evangelism movement (see Heldenbrand 1993; Larkin 1992). This new direction of South African Dutch Reformed social theology could serve the evangelical and Reformed communities worldwide as an important experiment from which to observe and learn. A Reformed, missiological evaluation of the new paradigm found in C&S (1990) could be a significant addition to the corpus of missiological and theological research.

Lastly, the dissertation seeks to develop a cross-culturally valid, missiological paradigm for a social theology. The goal is to transform all cultures according to biblical principles. The conclusion is designed, in part, to summarize these various parts and synthesize them into a complete culture transformation paradigm. This could significantly serve the missiological community, which has been discussing this theme of indigenization, contextualization, and culture transformation for at least a generation (Nida 1954; Kraft 1979; Larkin 1992).

The problem this dissertation addresses, therefore, is the paradigm shift that occurred when the NGK adopted and published Church and Society (1986, 1990). The new paradigm of social theology will be evaluated against a classic Reformed standard to detect if the NGK, by means of C&S, is moving away from its Reformed heritage. A key hypothesis is that the NGK is moving toward accepting many of the social theological presuppositions used by the World Council of Churches and the South African Council of Churches.

Summary of Research Problem

In sum, the problem the dissertation will research is as follows: Is the NGK moving away from an apartheid social theology (HRLS) towards another syncretistic, ideologically influenced social theology while passing over other more biblical, Reformed alternatives?

The purpose of this dissertation is to evaluate the NGK’s new social theology from a five-fold perspective. This model for social theology was developed for this dissertation. It includes the following classic Reformed world and life view presuppositions: (1) Scripture is infallible and without error (Van Til 1967a, 1967b; Geisler 1980; Woodbridge 1982). (2) Eschatology is optimistic and victorious (Campbell 1954; DeJong 1970; Kik 1971; Murray 1971; Gage 1984; Gentry 1990, 1992; North 1990a). (3) The Trinity serves as an interpretative key (Van Til 1967a; Rushdoony 1971a, 1978c; Potgieter 1990). (4) The covenant binds family, church and civil government (Carney 1964; Robertson 1980; Sutton 1987; Van der Waal 1990). (5) Both tables of the Decalogue are to be enforced in family, church and civil governments (e.g., see Rushdoony 1973, 1986; Kaiser 1983, 1987; Wright 1983; Bahnsen 1985; Poythress 1991; Klein, Blomberg, Hubbard 1993).

The following five questions will be the stimulus for the dissertation research. Each is based upon the classic Reformed presuppositions given above. Each question is foundational to the following question, so that each flows directly into the next: (1) What view of biblical authority is adopted by C&S’ social theology? (2) What is the eschatological viewpoint of C&S’ social theology? (3) What understanding of the Trinity governs the thought structures of C&S’ social theology? (4) What understanding of the covenant is used to explain social and ethno-cultural interactions in C&S’ social theology? (5) What view of the applicability of the principles of both tablets of the Decalogue is found in C&S’ social theology?

This study will be limited to the analysis of NGK social theology as it is expounded in the policy document Church and Society. It will not be concerned with that of the two sister Dutch Reformed denominations, the Gereformeerde Kerk van Suid-Afrika (GKSA) or the Hervormde Kerk van Suid-Afrika (HKSA). It will also not deal with the social theologies of the NGK’s mission churches in southern Africa other than to compare, illustrate or contrast at several points.

Second, this work will stay within the parameters of the five classic Reformed presuppositions as the author has defined them in the paragraphs above. Third, apart from a brief historical survey in the section dealing with the doctrine of Scripture, this study will limit itself to the three crucial General Synods of the NGK (1982, 1986, 1990). These General Synods decided to commission, to approve and then to revise Church and Society.

Descriptive-Evaluative Methodology

This dissertation uses an evaluative research methodology, which falls within the descriptive and qualitative research genres (Borg and Gall 1989). The research will describe and evaluate an already written synod policy document of the NGK. The "evaluation criteria" (Smith and Glass 1987, 31) that the author uses are the five classic Reformed social transformation presuppositions described above. The dissertation will furthermore make judgments and recommendations about "the merit, value, or worth" (Borg and Gall 1989, 742) of C&S’ program of change for church and society.

However, the research is not strictly evaluative in the technical sense of the term. There are several reasons for this. First, no synod, circuit [ring or classis], or congregation mandated or initiated the research because of their "need for a decision to be made concerning policy, management, or political strategy" (Borg and Gall 1989, 743). In addition, no person or group designated a norm to judge the document’s Reformed orthodoxy. The initiative and criteria of evaluation for the research came from the author’s own study and from his interaction with members of the NGK. Lastly, whereas most evaluative research is not generalized to a wider context, this dissertation will attempt to draw cross-culturally valid conclusions and applications for other ethno-cultural contexts in the contemporary world.

Furthermore, evaluative research requires an already implemented social change program to analyze. This is not the case here. C&S is a theoretical attempt to apply to a cultural context different theological insights than those the NGK had previously used. Only now in 1997, after almost a decade, are the results of the theological and philosophical concepts found in C&S being worked out in practice in a South African context.

To this must be added one last factor distinguishing this dissertation’s approach from standard evaluative research. Although the author was a ruling elder in the NGK as well as an elected delegate to the Pretoria Central circuit and the Northern Transvaal regional synod, he is no longer a member of that church. Thus, the author of necessity will function in a role similar to one giving an external evaluation, though in actuality he will also bring an emic (insider) perspective to the evaluation (see Smith and Glass 1987, 35).

Missiological Methodology is Multi-Disciplinary

Missiology addresses God’s word to the whole man and hence must use and interpret data from the study of man as found in the social sciences (Conn 1984; Hiebert 1985; Bosch 1992). However, the concept of a paradigm shift comes from the philosophy of science through the work of Kuhn (Kuhn 1970; see Bosch 1992 for discussion of use in missiological research). Thus to borrow a metaphor from computer science, missiology is an interface between theology and the social sciences.

Without accepting all of its presuppositions, the author also uses a key insight from theoretical hermeneutics in seeking to understand and evaluate C&S. This basic insight is used in "theology, philosophy, and literary criticism" (Patton 1990, 88) and claims that all human thought and language occurs within a cultural and environmental context. In other words, theoretical hermeneutics constantly asks: "What are the conditions [i.e., context] under which a human act took place or a product [e.g., C&S] was produced that makes it possible to interpret its meanings?" (Patton 1990, 88). Thus this author pays careful attention to the social, cultural, theological, and political context within which the General Synod document was produced.

The dissertation research will examine and evaluate the worldview presuppositions of C&S (1990), using primarily the insights of various Reformed presuppositional apologists. The presuppositions of C&S will be discovered through careful analysis of the theological and philosophical background of the concepts in C&S. Furthermore, these concepts will often be pushed to their logical extent to show the end result of the direction the C&S document is moving the leaders and people of the church.

This descriptive-evaluative study will give primary attention to documents in Afrikaans, the original language in which C&S was written. However, because the scholarly discussion in languages other than Afrikaans has occurred primarily in English, Dutch, and German, several important works in these languages will also be cited.

Second, although the research is primarily bibliographical library research, the author plans to use his personal experience in the NGK as well as personal interviews with key players when necessary for elucidating or establishing a point.

The dissertation follows the research questions in order. The first chapter will give an introduction to the basic problem, its significance, definitions, and research methodology.

Because of the large mass of written information on the subject, the second chapter will review the significant background literature discussing the theological and missiological assumptions found in C&S. Furthermore, it will discuss and evaluate some relevant literature on C&S that has appeared over the years since its appearance.

Each of the next five chapters will cover one of the five presuppositions of the Reformed culture transformation paradigm. The chapter will evaluate the data derived from C&S to discover whether it measures up to a classic Reformed social theology.

1. The twin doctrines of the covenant and the kingdom are the unifying theme throughout Scripture (Robertson 1980; Sutton 1987; Van der Waal 1990; Spykman 1992). The covenantal relationship between man as the vicegerent of God and God as suzerain of his kingdom is comprehensive, involving all of life. It unites into one perspective the cultural mandate of creation with the redemption covenant mandate of the mediatorial king, Jesus. This mandate is none other than the Great Commission in its various forms (see Gentry 1990). Robertson describes this relationship aptly:

In summary, "by sovereign design, the Garden was destined to become a City" (Spykman 1992, 256). The Fall into sin was only a temporary obstacle to that goal, but the redemption in Christ has overcome every obstacle sin erected (Ro 5:12ff).

2. This dissertation presupposes that the idea of covenant is intimately related to that of the kingdom of God, and both are a "bi-unitary index to the meaning of the creation." Neither is independent of the other but are "two sides of a single coin." They begin and end together and are "alike in their depth of meaning and coterminous in their cosmic scope" (Spykman 1992, 257-258). The concept of covenant connotes an "abiding charter," whereas the concept of kingdom implies the idea of an "on going program." Thus "kingdom may . . . be conceived of as covenant looking forward with gathering momentum toward its final fulfillment" (Spykman 1992, 258).

Covenant and kingdom are "interchangeable realities" having a common origin in the Creator, cover the same terrain, and "involve the same people" (Spykman 1992, 258). Therefore, at the beginning of the creation, mankind was covenanted into the kingdom of the triune God who reigns over all things in heaven and earth (Ps 103:17-22). As a result, God's "royal authority . . . proclaims his covenantal claim on his creatures" (Spykman 1992, 258). Man and all creatures are responsible to thank, trust, and obey the Creator (Ro 1:18-30).

Without the historic Reformed emphasis upon the close connection between an all encompassing covenantal kingdom and a redemption that extends as far as the creation was affected by the Fall (Ro 8:18-22), these concepts are reduced to an "exclusive salvific reality," leading the people of God inexorably into a "dualist worldview, structured along nature-creation/grace-covenant lines" (Spykman 1992, 261).

3. This dissertation assumes that each of the five presuppositions of the classic Reformed model is biblically valid and that each is found in the Calvinist-Reformed foundational confessions, though not necessarily with all of the contemporary development and application.

4. The growth and victory of the Kingdom of God, in King Jesus, is the goal of the missio Dei. "He shall reign until He makes His enemies a footstool under His feet" (see 1Co 15:22-28; Eph 1:10 NIV).

5. The family, church, and civil governments are created to be structural means of glorifying the Creator. Hence, though the people in them are fallen, the structures in themselves are not. They can be included in the Kingdom of God and Christ. The goal, purpose and meaning of these institutions involves the outshining of God's glory into the surrounding moral darkness of the peoples of earth (see Mt 4:15ff; Isa 9:1). All societal groups must center around His majesty!

1. Ethno-Covenantal Solidarity (ECSOL) and Ethno-Covenantal Solidarity Principle (ECSOP). A Reformed alternative to Homogeneous Units (HU) and the Homogeneous Unit Principle (HUP). A self-identified people group, bound by a common language, covenanted religion, territory, custom, and history.

2. General or Universal Equity. A principle of evenhandedness, justice and neighbor love (charity) found in every judicial law and defining both impartial justice (social and legal-system ethics) and loving righteousness (individual and interpersonal ethics) (see especially Kaiser, 1983, 1987; also Wright 1983; Bahnsen 1985; Poythress 1991; and Klein, Blomberg, and Hubbard 1993 for works that seek to develop a hermeneutic with which to discover universal equity in culture-enclothed biblical legislation).

3. Holism. A word coined by South African Prime Minister, Jan Smuts. It emphasizes that particulars are evolving into wholes, which are above, apart from, and more important than any separate part. Philosophically, holism is similar to Platonism and aspects of Hegelianism (Smuts 1935/1987; Beukes 1989).

4. Neo-Puritan. The label the author chooses to apply to his five presuppositions of Reformed social theology. This reflects a desire to identify with the culture transforming spirit of sixteenth and seventeenth century Anglo-American Puritans. It also reflects a desire to incorporate many of the biblical insights of nineteenth- and twentieth-century Dutch, Dutch-American, and Afrikaner neo-Calvinists (e.g., A. Kuyper, C. A. Van Til, H. G. Stoker, and H. Dooyeweerd). Both groups desired the purity of the individual, family, and church but also all of society, as each sphere of life submits to the grace and law of King Jesus.

5. Social Theology. The outworking of theology into the various social spheres, defining their content, boundaries, and interrelationships. Social theology thus includes the sub-discipline of social ethics. As such, social theology is defined here as a branch of missiology that deals with the conversion and transformation of culture (see Stoker 1941; North 1990; Rushdoony 1970, 1978b, 1986, etc.).

6. Wholism. The concept that reality must not be seen in terms of a dualism between matter and form, nature and grace, form and freedom, good and eternal spirit, or transitory and carnal flesh. Instead, all of life, both body and spirit, physical and spiritual, nature and grace, are good in themselves because they are created by the Word. Both can be instruments of evil when controlled by the "devil who holds them captive to do his will" (2Ti 2:26; Eph 2:1-2) or instruments of righteousness when they are ruled by the Holy Spirit (Ro 6:12-14).