Thesis (DTh (Systematic Theology and Ecclesiology))--University of Stellenbosch, 2004. / This dissertation explores how Anglican and Protestant church perspectives on the papacy are increasingly changing, as they identify the need for and value of a universal ministry of unity that may potentially be recognised in the future as a legitimate and propitious structure of ministry, though not without modification.

Thesis (MDiv (Systematic Theology and Ecclesiology))--University of Stellenbosch, 2007. / The statement of the thesis focus on the relationship decrease of the authority of the leader, the expectation of the leadership and the theological training offered in student preparation. The researcher will attempt to answer the problems posed by the thesis statement through discourse with the 20th century theologian Dietrich Bonhoeffer. I used Bonhoeffer as an example for the problems he encountered in Germany strokes with the problem in my problem statement. This is a problem regarding the authority of the leader, the expectations of the leader and the relationship that exist between the spirituality of the leader and his/her own leadership. The manner in which Bonhoeffer incorporated the spirituality in the theological training at the seminary at Finkenwalde, posits new ideas regarding the incorporation of spirituality into today’s theological training. The figure of Bonhoeffer is chosen because of his authoritarian position and also because he exemplified the ideology of the leader’s authority. The thesis will discuss four aspects regarding Bonhoeffer’s life and work. These aspects are discussed from a historical theological perspective. This will highlight the contribution made by Bonhoeffer with regards to the relationship that exists between leadership, spirituality and theological training. The thesis includes an article by Bonhoeffer regarding the leadership principle and the authority of the leader. The purpose is to acknowledge the need for leadership and influence that the social-political circumstances have on the leadership expectation. Secondly I will discuss the responsibilities that the leader has to his community as well as the limitations of the office. Lastly I will discuss the authority of the leader with regards to the authority of God Secondly I will discuss the political and congregational circumstances in Germany between 1933 and 1935 that led to the establishment of the seminary at Finkenwalde. I will also focus on the numerous challenges posed by the establishment of the seminary as a result of the limitations imposed by the German state and church. The purpose here will be to give an historical overview of the circumstances in 1930’s Germany. I will also focus on the manner in which Bonhoeffer lived out his leadership in the public debate and at the seminary at times when tremendous pressure was exerted by the state and German Evangelical Church. Thirdly I will focus on the theological manner in witch Bonhoeffer ordered his day at the Finkenwalde seminary. The purpose is to highlight the interaction that should occur between Christians within the Christian community. Here Bonhoeffer focus on what Christian community is about, and how the day together should be spent. Thereafter Bonhoeffer discuss how a day alone should be spent. Further on he discusses the service within Christian relationships and the role that repentance and communion played within a Christian community. The purpose is to communicate the manner in which Bonhoeffer understood spirituality and its function within the community. Thereafter it also shows how Bonhoeffer was involved in the presentation of spiritual activities at the seminary. Bonhoeffer suggested that spirituality should be the foundation on which theological training is based. Lastly I will focus on the manner in which Bonhoeffer was received by the Christian community as a theological educator. The purpose thereof is to focus on the impressions and perceptions regarding Bonhoeffer himself and the successes of his training, friendship and be-ing. This should not be regarded as critical in nature but rather as an ode to the man himself.

Thesis (DTh (Systematic Theology and Ecclesiology))—University of Stellenbosch, 2008. / During the 16th and 17th centuries, the Stewart rulers of Scotland and England endeavoured to enforce Royal Absolutism on both countries. This included ecclesiastical pressure on the Scottish Presbyterians, giving rise to a movement known as the Covenanters. One identifying aspect was their fieldpreachings, or Conventicles, held in secret, frequently on the moors. As persecution increased, worshippers took weapons to these Conventicles for selfdefence in case of attack during the service. Royal efforts to impose Episcopalianism on Scotland intensified after the Restoration of 1660 and were met with resistance. In 1666 open revolt broke out in The Pentland Rising, which was put down with great severity after the Covenanters were defeated at Rullion Green. Open revolt broke out again in 1679, when some Covenanters defeated a small royalist force at Drumclog, but they were soundly defeated by the royal army at Bothwell Brig shortly afterwards. The Covenanters split into two factions, moderate and extreme; the extreme element becoming known as Cameronians after the martyred covenanting preacher Rev Richard Cameron, “The Lion of the Covenant.” The hypothesis researched was that; The development and actions of the Cameronian movement made a significant contribution to Freedom of Religion in Scotland. The hypothesis rests on whether Cameronian influence was significant, and to what degree. Subsequent to Bothwell Brig, the Covenanting movement virtually collapsed in Scotland. The leaders fled to Holland and the common people who remained were severely persecuted. But by early 1680, two covenanting ministers, Richard Cameron and Donald Cargill, had returned from Holland to preach in the fields against Erastian limitations on doctrine, worship, discipline, and church government. They were hunted down and killed, but their followers (now called Cameronians) formed their own ecclesiastical polity known as the United Societies. This was a presbyterial Church, separate but not sundered from the Church of Scotland (The Kirk), which had by now largely accepted a considerable degree of Erastianism. The Cameronians became a small but vociferous pressure group, not only persecuted, but denigrated by moderate Presbyterians. Throughout this period they ensured a considerable degree of freedom of religion for themselves, despite the ever intensifying persecution. Their stance was vindicated at the Glorious Revolution of 1688/9, one outcome being the raising of both a guard, and a regiment, of Cameronians, both of which enabled a period of comparative calm and safety to prevail, thus allowing Parliament and the General Assembly to finalise the Revolution Settlement for both Church and State, without any external threat from Jacobitism. The Cameronian clergy then became reconciled with the Kirk in 1690, and brought two-thirds of the United Societies with them, thus ending their period of isolation, and once more presenting a (virtually) united Presbyterian front to the world. Rev Alexander Shields was critical to both the formation of the regiment and reconciliation with the Kirk. The thesis demonstrates that the Cameronians made four significant contributions to freedom of religion in Scotland. Firstly, they made a significant contribution to freedom of religion by their struggle to protect the right to retain their own freedom of doctrine, worship, discipline and church government, resisting every effort to remove these by force. In 1690 they secured these freedoms. Secondly by their new-found military effectiveness, they secured a climate of comparative peace and stability in the latter half of 1689 and 1690, during which both Parliament and General Assembly were able to carry through vital legislation for Church and State, without any external threat. Thirdly, through the reconciliation of their clergy with the Kirk, the Cameronians were catalytic in the establishment of a [virtually] united Presbyterian front in Scotland,1 thereby ensuring that the Kirk was strong enough to accept the existence of other denominations without feeling unduly threatened. Fourthly, Rev Alexander Shields stands out as catalytic in the achievement of the Second and Third significant contributions. It can be argued that his behaviour, in itself, was a significant contribution to Freedom of Religion.

Thesis (DTh (Systematic Theology and Ecclesiology))--University of Stellenbosch, 2008. / This research investigates whether The Christian story or The Public story is most appropriate for moral formation under democratic rule. The research draws from six well-known theologians who make valuable contributions to the enquiry. Each of the writings of William John Everett, Rosemary Radford Ruether, Geoffrey Wainwright, Stanley Hauerwas, Robin Gill and Desmond Tutu represents an approach for moral formation. In all the approaches there are major contributions that are pointed out. However, the first five approaches neglect the consistent relationship between the Christian story and the Public story, the inclusiveness of community and the role of God for moral formation. After careful analysis of the six approaches it is found that Desmond Tutu's theology and Ubuntu is the most appropriate approach for moral formation under democratic rule. Tutu's approach gives meaning to the fundamentals of the Public story, namely, reason, individual freedom, universal principles and laws, in Ubuntu community. He also draws from Genesis and the biblical description of the cross event to illustrate how God gives meaning to humanity through creation and redemption. This research finally concludes that Tutu's approach presents an interplay between the Christian story and the Public for moral formation under democratic rule.

Thesis (DTh (Systematic Theology and Ecclesiology))—Stellenbosch University, 2008. / The premise for this research is that Yoder’s restorative vision for an ecclesial theology holds great potential for a more adequate involvement of the South Central Synod (SCS) of the Presbyterian Church of Nigeria (The PCN) with the public. Significant resources from Yoder’s Christocentric vision for restoring ecclesial reflections and practices can assist the church to revision its distorted ecclesiology. Contemporary challenges within the Nigerian socio-cultural context question the meaningfulness of the Enlightenment-based and Constantinian-Doceticfaced ecclesiology of the SCS to its host religio-cultures. This ecclesiology is in conflict with the Reformed tradition which the SCS upholds, and which does not have a timeless, a-historical ecclesiology. The study adopted a systematic-theological approach focusing on historical, Christological and ecclesiological perspectives. With its theological lens, the historical perspective is used to retrace the dilemma of the SCS to some distressing legacies of the Enlightenment-based projects in Nigeria. These perplexing bequests do not spare the growing mission and projects of Nigerian churches, particularly The PCN which, gave birth to the SCS. Truism, universalism, abstract and competitive ideologies of the Reformation era often characterize the Enlightenment-based violent ethics. Local resources and contexts have less significant respect in their witnesses. Often, their competing ideologies becloud the embodied proclamation of the lordship of Jesus Christ by the churches. In other words, the social ethics of the SCS compromises the figure of Christ in its theological witnesses. Thus, Yoder’s reflection on Christology is suggested as a restorative vision. Yoder’s reflection on Christology is an ecumenical vision. It is grounded in the historical life and works which the biblical Jesus Christ demonstrated in concrete ommunities. Yoder’s Christological vision is scripturally rooted in the catholicity of the pre-Constantinian church traditions. It is Barthian in its foundation and orientations; albeit from a nonviolent-resistant Diaspora perspective. It also reflects on historical Christology as a nonviolentnon-violentresistant ministry for renewing society. Fundamentally, Yoder’s vision also seeks the restoration of shalom in the community. Yoder’s visionary project takes local resources and contexts seriously in its ethical witness. Above all, it expects believers to adopt a Christocentric witnessto the political (non-violent-resistant) ethics of Jesus as their life responsibility. Yoder’s reflection on Christology envisions an ecclesial witness that is defined and sustained by the merits of the gracious Christ-event. Yoder’s vision for ecclesiology replays the Barthian rhythm: ecclesiology is the Church’s affirmation of the lordship of Jesus Christ over its polity and politics. It envisions a Christocentric corporate and embodied witness of the Kingdom vision as an historical reality. Yoder’s vision for the ecumenical ministry of the Church re-presents believers’ corporate (Christocentric) Kingdom realization as a Christological mandate to the empirical Church in concrete contexts. His vision for ecclesiology re-interprets and appropriates a Christocentric ministry of the whole people of God as a more significant practice of ‘the rule of Christ’ within historical contexts. It is a Christological ecclesiology. For Yoder, ecclesiology is ethics. Yoder’s restorative vision for social ethics is tied to his reflection on Christology. It bespeaks the believers’ embodiment of a Christocentric jesulogical ethics as body politics. His social reflection suggests a multidimensional, exploratory, experimental, often spontaneous and ad hoc practice of trans-community embodiment of the fulness of Christ as a Christocentric social Gospel within historical contexts. It is concerned with the burning issue of restoring and reconstituting human dignity. Yoder’s restorative vision seeks a Christocentric approach to nation building, social transformation and development. His Christocentric vision relocates mission and development to historical Christology. Consequently, the SCS can learn from Yoder’s social vision that historical Christology is a ministry to church renewal; that Christological ecclesiology is an ethical proclamation of Christ’s lordship above the polity and politics of the Church and; that jesulogical social ethics is the historic kerygma of the revolutionary Gospel of Jesus Christ among the nations. His restorative vision for renewal can present the SCS with a more substantive reflection on a reforming church in a reforming society that is in dire need of a reforming economy.

Thesis (DTh)--Stellenbosch University, 2000 / ENGLISH ABSTRACT: The fundamental perspective of this study is that faith cannot be separated from either tradition or empirical experience. The relationship between theology, as the critical justification of faith, and sociology, as the empirical study of society and religion, is discussed in this perspective. Chapter 1 presents an overview of tradition as a theological problem. The conclusion is that the reformational sola-scriptura-confession is not antithetical to a positive evaluation of tradition, but that reformed theology has often had problems with really taking the historical aspect of tradition seriously. In Chapter 2 it is argued that a dialogue between theology and sociology is both necessary and fruitful. Chapter 3 discusses the philosophy of science, in order to give a perspective on the foundations for dialogue. This discussion also facilitates the choice of sociological partners for discussion. Weber and Berger, as sociologists who take theological themes seriously, are chosen as partners for discussion. Chapter 4 presents a critical evaluation of Weber's sociology. It is argued that his approach to religion is reductionistic, but that it poses questions that should be taken seriously. Among these the question of the influence of the social context on tradition and the problem of routinization of tradition stand out. These problems also surface in the sociology of Berger, as Chapter 5 points out. Berger differs from Weber in that he is a Christian who practices theology. Yet his perspective on religion remains reductionistic. His view that religion is to a great extent determined by the social context finds itself in tension with his view that faith is a fee choice of the individual. This problem is never satisfactorily adressed in Berger's work. The final chapter attempts to give a basic perspective within which theology can both remain true to itself and take sociology seriously. It is argued that thisperspective is found in the viewpoint that humans are neither the passive objects of social determination, nor the active constructors of society. Humans receive the empirical world as a gift, but this reception should be understood as an activity. The conclusion is that tradition is ambivalent. On the one hand it is a necessary tool for ordering experience, but on the other hand it can distort experience. Therefore there is a tension between tradition and experience. Faith should not be tied exclusbely to either tradition or experience, but stands within the tension between the two. Theso/a-scriptura-confession expresses the conviction that faith lives within this tension through the Word of God alone. / AFRIKAANSE OPSOMMING: Hierdie studie gaan uit van die standpunt dat geloof in die spanningsveld van tradisie en empirie staan. Dit impliseer dat geloof nie losgemaak kan word van 'n positiewe waardering vir tradisie nie, maar dat geloof ook nie teenoor empiriese waarneming gestel kan word nie. Hierdie standpunt word belig deur die verhouding tussen teologie, as kritiese geloofsverantwoording, en sosiologie, as 'n empiriese dissipline wat ook die godsdiens vertolk, te bestudeer. Hoofstuk 1 bespreek die kerklike tradisie. Daar word gewys op die waarde sowel as die ambivalensie van tradisie. Die reformatorieseso/a scriptura word aan die orde gestel om aan te dui dat dit moontlik is om hierdie belydenis te versoen met 'n waardering vir die tradisie, hoewel die Skrif as kritiese norm teenoor tradisie gehandhaaf word. Verder word aangetoon dat die gereformeerde benadering tot tradisie nie sonder probleme is nie en dat veral die historiese aard van die geloofstradisie nie altyd in die gereformeerde teologie verdiskonteer word nie. In Hoofstuk 2 word die keuse vir 'n dialogiese benadering tot die verhouding tussen teologie en sosiologie gemotiveer. Hoofstuk 3 stel die wetenskapsfilosofie aan die orde, ten einde die gespreksbasis sowel as die keuse vir gespreksgenoteduidelik te maak. Die keuse vir gespreksgenote val op Weber en Berger as sosiolce wat beide erns gemaak het met teologiese temas. Die sosiologie van Max Weber word in Hoofstuk 4 bespreek. In die evaluering van sy godsdienssosiologie word aangedui dat Weber se perspektief op die godsdiens reduksionisties is, maar dat dit die teologie voor ernstige vrae stel, waaronder die invloed van die sosiale konteks op die geloofstradisie en die probleem van roetinisering van die tradisie uitstaan. Hierdie vrae kom ook na vore uit die sosiologie van Peter Berger. Berger verskil van Weber daarin dat hy 'n Christen is en self teologie beoefen. Tog bly sy perspektief op die godsdiens reduksionisties en staan sy siening oor die beinvloedinq van die godsdiens deur die sosiale konteks in spanning met sy verstaan van die geloof as 'n vrye keuse van die individu. Hierdie spanning word nie bevredigend opgelos nie. Die slothoofstuk soek na 'n perspektief waarbinne die teologie erns kan maak met die sosiologie, maar ook getrou kan bly aan sy eie aard as geloofsverantwoording. Hierdie perspektief word gevind in die uitgangspunt dat die mens n6g as 'n passiewe objek van sosiale be"lnvloeding, n6g as 'n aktiewe subjek van sosiale konstruering verstaan kan word. In die geloof ontvang die mens sy ervarinqswereld, maar hy is aktief betrokke by daardie ontvangs. Die slotsom is dat tradisie ambivalent is. Aan die een kant maak dit gerigte ervaring vir die mens moontlik. Aan die ander kant kan tradisie die mens se uitsig op die werklikheid belemmer. Daarom staan tradisie altyd in spanning met empiriese ervaring. Geloof staan nie net in die tradisie nie en ook nie net in die ervaring nie, maar in die spanningsveld van tradisie en empirie. Die sola-scriptura-belydenis verwoord die oortuiging dat geloof in hierdie spanningsveld leef uit die Woord van God aileen.

Thesis (DTh)--Stellenbosch University, 2002 / ENGLISH ABSTRACT: JOHN CALVIN is said to have played a significant role not only in the shaping of Western Christianity, but also in the shaping of Western culture. An adequate appreciation of his thought therefore remains of ongoing significance. In the history of Calvin scholarship, varied interpretations of him have been presented, though in the recent past there has been a growing disinclination towards presenting a coherent exposition of his thought. In the context of these disintegrative proposals, a counter-argument is presented for the viability and desirability of a comprehensive construal of Calvin's thought along historical-theological lines. The argument primarily takes shape by locating Calvin within the sixteenth century intellectual milieu, and particularly by means of uncovering the epistemological consciousness of the Reformation period in reaction to the Renaissance revival of scepticism. The nature of human knowledge, particularly of God, was at the forefront of the sixteenth-century intellectual debate. Calvin, reformer and humanist, was particularly sensitive to this climate, as is illustrated by the Institutia which took the form of a discourse on knowing. However, the theme of knowing God on the basis of Scriptural revelation alone is prevalent in all his work, as an investigation into his neglected writings confirms. It also emerges that the kind of knowledge that Calvin advanced was experimental in nature and Trinitarian in foundation. Experientia and certitude disclosed the dynamic and proof of knowing God on an economic-Trinitarian and soteriological basis. This aspect of Calvin's thought has been overlooked in spite of its relevance to the contemporary post-Kantian crisis of knowing. Having sketched the epistemological background, Calvin's Trinitarian doctrina is examined. A historical-theological orientation to the doctrine provides the framework for appreciating Calvin's axiomatic exposition of the Trinity in the history of doctrinal formulation. Calvin's Trinitarian doctrina is unpacked by means of a historical review in relation to his Trinitarian debates, and by means of its definitive exposition in the 1559 Institutio. Through these, it becomes apparent that he displayed a hitherto mostly unrecognised theological acumen in assimilating Western (Augustinian) and Eastern (Cappadocian) aspects of Trinitarian doctrine due to his exegetical priority. What emerges is a Trinitarian doctrine that affirms God's Triunuy and translates into God's Person-al knowability. This thesis is confirmed by a discussion of Calvin's Trinitarian explication of the Christian life, and is shown to complement the previously highlighted emphasis on knowing. Recovering Calvin's Trinitarian doctrina is therefore of great consequence to post-Enlightenment and contemporary theological debates on God and the Trinity. It naturally follows that both Trinity and certitude were woven into the fabric of Calvin's God-centred hermeneutics. All of his exegetical labour, from Commentary to Instiuaio to Preaching, was focused on hearing the voice of the Triune God speaking in the Word under the sure guidance of the Holy Spirit. The final presentation of a comprehensive interpretation of Calvin is viewed in the light of the transmission of Reformed theology. Knowing the Triune God has the power to confirm and rejuvenate Calvin's theological vision amongst those who view him as their progenitor. / AFRIKAANSE OPSOMMING: DIT IS al van Calvyn gese dat hy 'n beduidende rol gespeel het, nie aileen met bettekking tot die vorming van die Westerse Christendom nie, maar ook wat betref die hele Westerse kultuur. 'n Toereikende evaluering van sy denke is dus steeds van belang. Binne die omvang van Calvyn navorsing is daar alreeds 'n verskeidenheid van interpretasies van Calvyn aangebied, hoewel daar 'n toenemende teensin teen die voorlegging van 'n samehangende uiteensetting van Calvyn in die onlangse verlede na vore gekom het. In die konteks van hierdie laasgenoemde standpunte word 'n teenargument aangebied vir die uitvoerbaarheid en ook die wenslikheid van 'n omvattende uitlegging van Calvyn se denke, in ooreenstemming met 'n histories-teologiese grondslag. Calvyn word binne die sestiende-eeuse intellektuele mileu geplaas deur die epis temologiese denke van die Reformasie as reaksie teen die Renaissance oplewing van skeptisisme bloot te Ie. Die aard van menslike kennis, veral die mens se kennis van God, was op die voorpunt van die sestiende-eeuse intellektuele debat, en Calvyn as, hervormer en humanis was baie bewus van hierdie debat. Dit blyk o.m. duidelik uit die lnstitutio wat die vorm van 'n diskoers oor kennis tentoonstel. Die tema van Godskennis, vanuit 'n Skriftuurlike openbaring as enigste grondslag, tree na vore rue net in die Instiuaio nie, maar in al sy werke. Dit blyk ook uit 'n ondersoek van selfs sy minder bekende werke. Uit die ondersoek kom dit ook na vore dat die tipe kennis wat Calvyn bevorder het, eksperimenteel en Triniter van aard was. Experientia en sekerheid word die bevestiging van Godskennis op 'n ekonomies-Trinitere en soteriologiese basis. Hierdie aspek van Calvyn se denke is misken ten spyte van die belangrikheid daarvan vir die post- Kantiese kennis-krisis. Nadat die epistemologiese agtergrond geskets is, word Calvyn se Triniteitsleer [doctrina} ontleed. 'n Histories-teologiese grondslag vir hierdie leers telling verskaf die raamwerk waarbinne Calvyn se unieke uiteensetting van die Drie-Eenheid in die historiese verloop van dogmatiese formulering waardeer kan word. Calvyn se Triniteitsleer (doctrina) word uiteengesit na aanleiding van sy Triniteits-debatvoering, en na aanleiding van die bepalende uitleg daarvan in die 1559 Insiiuaio. Op hierdie wyse word dit duidelik dat Calvyn as gevolg van sy eksegetiese prioriteit 'n tot op hede grootliks onvermelde insig getoon het in die vereniging van die Westerse (Augustiniese) en Oosterse (Kappadosiese) Triniteits-leerstellinge. Wat aan die lig kom is 'n Triniteits-leerstelling wat God se Drie-Eenbaarheid bevestig, en wat voortvloei in 'n weergawe van God se Persoon-like kenbaarheid. Hierdie tesis word gestaaf deur 'n naspeuring van Calvyn se Triniteits-uiteensetting van die Christelike lewe. Daar word ook aangetoon hoe hierdie standpunte die voorvermelde nadruk op kennis bevestig. Die herontdekking van Calvyn se Triniteitsleer (doctTina) is dus van groot belang vir die post-Verligting en konternporere teologiese debatte oor God en die Drie-Eenheid. Beide Drie-Eenbeid en seeerbeid is ten nouste verweef met Calvyn se God-gesentreerde hermeneutiek. Die somtotaal van sy eksegetiese werk, van Kommentaar na Institutio na Prediking, was daarop gefokus om die stem van die Drie-Enige God onder leiding van die Heilige Gees te hoor. Die poging tot 'n omvattende interpretasie van Calvyn word uiteindelik in die lig van die voortgang van Gereformeerde Teologie beskou. "Om die Drie-enige God te ken" is dus 'n integrerende motief wat Calvyn se teologie bevestig en ook sy werk besonder aktueel maak vir die hedendaagse teologiese debat.

Thesis (DTh)--Stellenbosch University, 2003 / ENGLISH ABSTRACT: The aim of this research is neither to compare the theologies of Augustine and Calvin, nor to establish a theory that reveals Augustine's influence on Calvin's theology. This research, rather, endeavours to set up a bridge between two types of study on Calvin, namely studies on Calvin's use of Augustine and of Augustine's influence on Calvin's writings. In other words, our main purpose is to suggest a basic tool (or information) for further studies. Three related questions are asked: I. What comprises Augustine's uniqueness in Calvin's writings? 2. Who is Calvin's Augustine? 3. What is the relevance of this study to current research on Calvin? In Chapter 2, a brief history of earlier research regarding discussion on Calvin and Augustine from the beginning of the zo" century is presented. Then critical conversations follow. These conversations concerning our theme involve three important scholars, namely L Smits, R J Mooi and J M J Lange van Ravenswaay. Finally, a need for a converging method which has the possibility of overcoming some methodological problems that arise in studies on Calvin and Augustine is expressed. In the third chapter, the use that Calvin makes of Augustine in his own works from the first period of his writing career to the last, fifth, period is thoroughly studied (1532- 1565). Chapter 4 deals with data analyses. In between the analysis of static data and the analysis of dynamic data, Smits's study of Augustinian citations in Calvin's writings is dealt with critically to provide a basic understanding of Augustinian citations. Finally, the answers to the three related questions that are suggested in the introduction are pursued: What comprises Augustine's uniqueness in Calvin's writings? Who is Calvin's Augustine? And what is the relevance of this study to current research on Calvin. The answers will function as a bridge between the two related studies of Calvin's use of Augustine and Augustine's influence on Calvin. / AFRIKAANSE OPSOMMING: Die doel van hierdie navorsing is nie om die teologie van Augustinus en die van Calvyn te vergelyk nie en ook nie om 'n teorie daar te stel wat die invloed wat Augustinus op Calvyn se teologie uitgeoefen het, sal ontbloot nie. Die navorsing poog eerder om 'n brug op te rig tussen twee soorte studies oor Calvyn, naamlik studies oor Calvyn se gebruik van Augustinus en oor Augustinus se invloed op die skryfwerk van Calvyn. Ons hoof doel is met ander woorde om 'n basiese werktuig (of inligting) vir verdere studie voor te stel. Drie fundamentele vrae word gevra: I. Waarin Ie die uniekheid van Augustinus in Calvin se geskrifte? 2. Wie is Calvyn se Augustinus? 3. Op hoe 'n manier is hierdie studie relevant ten opsigte van huidige navorsing oor Calvyn? In Hoofstuk 2 word 'n kort geskiedenis van vroeer navorsmg aangaande bespreking oor Calvyn en Augustinus, vanaf die begin van die 20ste eeu, aangebied. Dan volg kritiese gesprekke. Hierdie gesprekke ten opsigte van ons tema betrek drie belangrike geleerdes, naamlik L Smits, R J Mooi en J M J Lange van Ravenswaay. Aan die einde word 'n behoefte uitgespreek vir 'n samevloeiende metode wat moontlik sommige metodologiese probleme wat in die bestudering van Calvyn en Augustinus na yore kom, sal oorbrug. In die derde hoofstuk word Calvyn se gebruikmaking van Augustinus in sy eie werk vanaf die eerste tydperk van sy skryfloopbaan tot die laaste, vyfde, deeglik bestudeer (1532-1565). Hoofstuk 4 behandel data-analise. Tussen die analise van statiese data en die analise van dinamiese data word Smits se studie van Augustiniaanse aanhalings in Calvyn se geskrifte krities behandel om 'n basiese begrip van Augustiniaanse aanhalings te verskaf. Uiteindelik word die antwoorde op die drie verwante vrae wat in die inleiding voorgestel word, nagespeur: I. Waarin Ie die uniekheid van Augustinus in Calvin se geskrifte? 2. Wie is Calvyn se Augustinus? 3. Op hoe 'n manier is hierdie studie relevant ten opsigte van huidige navorsing oor Calvyn? Die antwoorde sal as 'n brug tussen die twee verwante studies oor Calvyn se gebruikmaking van Augustinus en Augustinus se invloed op Calvyn dien.

Thesis (DTh)--Stellenbosch University, 2004 / ENGLISH ABSTRACT: This research investigates the problem: do contemporary African Christologies reflect the portrayal of the personhood and the significance of the Cross of Christ in the New Testament? It explores the Christo logical views of African theologians in Black Theology, African Theology and African Women's Theology, and the fundamental presuppositions of these forms of Christologies rather than providing a detailed treatment of the individual Christo logical views of these theologians. The research argues that the methodological assumptions of African theologians, specifically, their hermeneutical starting point and convictions, deeply influence their Christological thoughts and constructions. Therefore, this research examines contemporary African hermeneutical methods, particularly searching for their congruence with the original and characteristic Protestant hermeneutical conviction of Sola Scriptura. As a comparative study, this research deliberately compares these contemporary and representative African Christologies with Paul's view of Jesus Christ and the significance of his Cross, thereby inquiring specifically after the role of Christian Soteriology in these African Christo logical approaches and comparing them with Paul. The research argues that, looking at dominant contemporary African Christologies from the perspective of Pauline Protology and Soteriology, they do not always fully reflect the New Testament portrayal of the personhood and the Cross of Christ in the New Testament. For future work on African Christologies, the research concludes and suggests that African Christologies be critically evaluated based on their congruence with the Protestant hermeneutical principle of Sola Scriptura. / AFRIKAANSE OPSOMMING: Hierdie studie stel ondersoek in na die vraag: Hoe reflekteer hedendaagse Afrika- Christologiee die persoonskap en betekenis van die Kruis van Christus soos voorgestel in die Nuwe Testament? Dit bestudeer die Christologiese sienings van Afrika-teoloe in Swart Teologie, Afrika Teologie en Afrika Vroue- Teologie. Die klem val op die grondliggende voorveronderstellings van hierdie Christologiee eerder as op 'n gedetailleerde hantering van die onderskeie Christologiese sieninge van hierdie teoloe. Die navorsing voer aan dat die metodologiese aannames van Afrika-teoloe, spesifiek in hul hermeneutiese vertrekpunt en oortuigings, 'n diepgaande invloed uitoefen op hul Christologiese denke en konstruksies. Derhalwe bestudeer hierdie navorsing hedendaagse hermeneutiese metodes in Afrika, in besonder wat betref hulle ooreenkoms met die oorspronklike en kenmerkende Protestantse hermeneutiese oortuiging van Sola Scriptura. As 'n vergelykende studie word hierdie hedendaagse en verteenwoordigende Afrika- Christologiee gemeet teen Paulus se sieninge van Jesus Christus en die betekenis van die Kruis. Die ondersoek gaan dus veral in op die rol van Christelike soteriologie in hierdie Afrika-Christologiese benaderings, en vergelyk dit dan met Paulus. Die navorsing voer aan dat dominante hedendaagse Afrika-Christologiee, bestudeer vanuit die oogpunt van Christelike soteriologie, nie altyd die Nuwe Testamentiese voorstelling van die persoonskap en die Kruis van Christus voldoende reflekteer nie. Dit blyk veral uit 'n ondersoek van die Briewe van Paulus. Ter afsluiting doen die studie aan die hand dat toekomstige werk oor Afrika- Christologiee krities geevalueer word ooreenkomstig hul ooreenstemming met die Protestantste hermeneutiese beginsel van Sola Scriptura.

Thesis (DTh)--Stellenbosch University, 2005 / ENGLISH ABSTRACT: This study considers the doctrine of the forensic imputation of Christ's righteousness in both the Great Awakening and the Korean revivals through the six revivalists from the view of the Reformation doctrine oiforensic justification: Jonathan Edwards, Timothy Dwight, Sun-Ju Kil, Ik-Doo Kim, Yong-Do Lee, and Sung-Bong Lee. The key question is whether they maintain the Reformation doctrine of the forensic imputation of Christ's righteousness, affirming the sola fide-sola gratia language of the Reformers such as Martin Luther and John Calvin. The prime concern facing the six revivalists is the question of the status of humanity and the necessity of Christ's righteousness for forensic justification. It is of the utmost importance to see that justification by faith alone is fully embedded in the understanding of union with Christ. Jonathan Edwards stood firmly against any attempt to shrink God's free grace down to the size of human works in justification, following closely the Reformation doctrine of the forensic imputation of Christ's righteousness. Edwards elucidated Adamic and Christologicalforensic union in terms of divine constitution. He firmly held that through union with Christ Christ's alien righteousness is legally transferred or reckoned to the believers. Timothy Dwight, standing in a quite different tradition, rejected Edwards's notion of justification that justification is an absolute unmerited gift of God, apart from human works. Dwight affirmed neither prevenient grace nor justification in the Reformation terms of solajide, sola gratia, sola scriptura, solus Christus, sola Deo Gloria, a iustitia aliena (an alien righteousness), and a iustitia extra nos (a righteousness apart from us). By stressing the power of the human will, Sun-Ju Kil clearly thought that justification is exclusively an act of human beings. Kil's view of the act of faith alone made all the difference in imputation, connecting the wicked to the righteousness of Christ. Ik-Doo Kim also departed from the Reformation doctrine ofJorensic justification in failing to present the implications of Christ's imputed righteousness. Kim's doctrine of the power of prayer determined his view of justification. Kim's notion of repentance centered on the act of faith through prayer, which made Luther's solajide a human work or accomplishment in the imputation of Christ's righteousness. Yong-Do Lee placed his understanding of the justification of the wicked within the setting of the principle of oneness with Christ, with which he laid the foundation for the double exchange of life in his theology. Lee did not recognize a necessary connection between justification and the free grace of the sovereign God. Although Sung-Bong Lee found considerable depth in the imputation of Christ's righteousness in comparison with the three Korean revivalists, he failed effectively to distinguish between justification and sanctification. Lee's decisive proposal of union with Christ cannot be identified as the Reformation doctrine offorensic imputation. This study suggested that the five revivalists except Jonathan Edwards were unwilling to favor the Reformation doctrine offorensic justification regarding original sin, alien righteousness, union with Christ, and the forensic imputation of Christ's righteousness to the wicked. / AFRIKAANSE OPSOMMING: In hierdie studie word die forensiese siening van die leer van die regverdiging tydens die Amerikaanse Great Awakening en die Koreaanse revivals, in die teologie van Jonathan Edwards en Timothy Dwight enersyds, en Sun-Jul Kil, Ik-Doo Kim, Young- Do Lee en Sung-Bong Lee andersyds, ondersoek. 'n Kemkwessie is die vraag of hierdie opwekkingspredikers en teoloe getrou bly aan die Reformatoriese leer van die toerekening van Christus se geregtigheid soos dit tot uitdrukking kom in die aksent op solajide - sola gratia by Maartin Luther en Johannes Calvyn. Sentraal is die vraag na die staat van die mens en die noodsaaklikheid van Christus se geregtigheid vir forensiese regverdiging. Dit is van die grootste belang om te verstaan dat regverdiging deur die geloof aileen, onlosmaaklik verbonde is met die verstaan van ons eenheid met Christus. In aansluiting by die Reformatoriese leer van die forensiese toerekening van Christus se geregtigheid, verset Jonathan Edwards hom teen enige poging om deur goeie werke God se vrye genade te kompromiteer. Edwards verstaan Adamitiese en Christologiese forensiese eenheid in terme van goddelike konstitusie. Hy hou vas aan die oortuiging dat op grond van die gelowiges se eenheid met Christus, laasgenoemde se geregtigheid juridies oorgedra en toegereken word aan eersgenoemde. Timothy Dwight staan binne 'n heeltemal ander tradisie en verwerp Edward se opvatting van regverdiging as 'n totaal onverdiende gawe van God onafhanklik van menslike werke. Dwight onderskryf nog die leer van die voorafgaande genade, nog die Reformatoriese leer van die regverdiging in terme van sola jide, sola gratia, sola scriptura, solus Christus, soli Deo Gloria. Ook aanvaar hy nie die iustitia aliena (vreemde geregtigheid) en die iustitia extra nos ('n geregtigheid buite ons) me. As gevolg van sy aksent op die krag van die menslike wil is dit duidelik dat Sun-Ju-Kil regverdiging eksklusiefverstaan as 'n menslike daad. Sy siening van die daad van geloof aIleen maak 'n groot verskil deurdat die goddelose daardeur verbind word met Christus se geregtigheid. Doo-Kim wyk ook afvan die Reformatoriese leer van forensiese regverdiging aangesien hy nie daarin slaag om die implikasies van Christus se toegerekende geregtigheid uit te spel nie. Sy leer van die krag van gebed bepaal sy siening van die regverdiging. Sy opvatting van berou word gedra deur sy aksent op geloof-deur-gebed waardeur die sola fide soos geleer deur Luther, verander word in 'n menslike prestasie wat die imputasie van Christus se geregtigheid tot gevolg het. Yong-Do Lee verstaan die regverdiging van die goddelose binnne die beginsel van ons eenheid met Christus wat as basis dien vir die "dubbele ruil" in sy teologie. Hy sien nie 'n noodsaaklike relasie tussen regverdiging en die soewereine, vrye genade van God nie. Hoewel Sung-Bong Lee in vergelyking met die ander drie, heelwat diepte vind in die toerekening van Christus se geregtigheid, slaag hy nie daarin om duidelik te onderskei tussen regverdiging en heiliging nie. Sy deurslaggewende voorstel ten opsigte van die gelowiges se eenheid met Christus, kan nie vereenselwig word met die Reformatoriese leer van forensiese imputasie nie. Die gevolgtrekking van hierdie studie is dat, met die uitsondering van Jonathan Edwards, hierdie opwekkingspredikers en teoloe onwillig was om die Reformatoriese leer van die forensiese regverdiging met betrekking tot erfsonde, eenheid met Christus, en die forensiese toerekening van Christus se geregtigheid aan die sondaars, te onderskryf.