Phillip in answer to "Where and when did they happen ?", if I understand correctly and forgive me if this is very long.
"A new Evangelical Hymn Book had been introduced in the Netherlands
during the French Revolution. Without any formal appraisal the example
was followed by one congregation after the other in the Cape Colony.
The first sign of tension in the DRC occurred in the congregation of Cradock
which was attended by people from the later established towns of
Colesberg, Burgersdorp and Middelburg.
The precentor at Cradock refused to sing the words of a hymn, though he agreed to sing the melody. The Presbytery of Graaff Reinet to which the congregations with substantial
Dopper membership belonged, advised the Church Council of
Cradock to try to dissuade such persons from their bigotry. At the same
time people who did not belong to the Dopper community, but objected
most strongly to the introduction of the hymns, also left the Cape Colony
in the Great Trek.
In the newly established neighbouring congregation of Colesberg the
Church Council existed of eight members. Half of them just closed their
books whenever a hymn was announced. The Scottish minister, Thomas
Reid and his supporters, attempted, without success, to enforce the 1833
decision of the Presbytery. Reid refused to baptise the children of those
who objected to the hymns because he did not consider them to be true
believers.
In 1841 office bearers of Colesberg in favour of singing hymns wrote to
the same Presbytery intending to terminate the persistent demonstration
of objections.In 1841 the Presbytery issued an official pastoral
circular, not only to the congregation of Colesberg, but also to objectionists
in the congregation of Cradock (including the later established
Burgersdorp).
Without proper investigation the Presbytery rejected the objections
which claimed that the hymns contained a new gospel. The content of
the Pastoral Circular reveals the nature of the objections indicated reference
to the principle of article 7 of the Belgic Confession as well as article
69 of the Church Order of the Synod of Dordt 1619. The Presbytery
rejected obviously what was argued in the congregations referring the
objectionists to the authority of the ministers who accepted the hymns.
The Presbytery accused by means of this Pastoral Circular the objectionists
of committing a grave sin. They were summoned before the crucified
Christ on Calvary to answer why they were persisting in their stubborness
thereby piercing Christ’s bleeding side and tearing his body
apart. They were entreated by the Circular to humble themselves for
the sake of unity.
This action was seen as a “uiterste konsekwensie van die Liberalisme”,
and can be regarded as a manifestation of collegialism. It may also
be a consequence of presbyterianism where the Presbytery (especially
the ministers) rules the congregation on behalf of the unified church.
The attitude of the Presbytery proved disastrous. The objectionists
reacted strongly to being blemished as desecrators of the body of Christ.
Being branded by an official ecclesiastical body they abstained from
Holy Communion year after year. If the label was valid, they reasoned,
the liturgical formulary of selfexamination excluded such persons from
communion. They demanded that the ecclesiastical courts restore their
good name and standing within the churches.
In 1847 a Colesberg deacon, Jan H. Venter, appealed to the Synod in Cape
Town to have the defamatory allegations in the Presbytery’s pastoral
Circular withdrawn. He pointed out that in matters of religion these
people did not want the convictions of others forced upon them. The synodical
committee supported the apical. The DRC Synod (NGK) nevertheless
upheld the Presbytery’s official pronouncements.In 1849 Venter
again pleaded with the Presbytery on behalf of “het grootste gedeelte
van de Gemeente van Colesberg” to withdraw the offence embodied in
the Pastoral Circular of 1841 in order that the Lord might again bless
the congregation in holy communion “tot Zijn eer”. Venter and his
supporters pressed for the removal of the insult laid on them in 1841,
and did not demand the removal of the hymns. The ministry in the local
congregation was the focus point of their complaints and appeals. No
attack was launched on the church structures as such.
Fuel was added to the fire of discontent when the rev Reid, without
consulting the Church Council permitted the Anglican bishop Gray to
conduct a service in the NGK of Colesberg during his visition tour to the
region. The dissatisfied people asked the Presbytery whether “onze
Reformatie onder een gedwongen godsdienst bestaat of niet”.
The widespread discontent that resulted united the faithful, those in favour
of as well as those against the Evangelical Hymns, to reject the ministry
of the rev Reid. A third of the congregation independently obtained the
services of the Rev John Murray from the neighbouring congregation
of Burgersdorp who ministered to them on the farms of Venter and
Celliers. In 1851 the Presbytery had to agree with the petitioners that
chaos prevailed in Colesberg. They passed the problem on to the Synod
of 1852.
The impotence of the Presbytery to restore order in the local
congregation became a matter of great concern among these unfortunate
people. In 1852 the synod advised the transfer of the minister and
in the meantime allowed the discontented part of the congregation to
have its own separate services conducted by the rev John Murray of
Burgersdorp....."
