The objective of this dissertation is to clarify Calvin's thought and attitude towards the papacy by tracing the development of his critique of the bishop of Rome throughout his career. Chapter One introduces the state of research on Calvin's critique of the papacy in the last century. This brief examination reveals that studies on Calvin's critique are hampered by a lack of historical treatment of the development of Calvin's thought as well as biased by the ecumenical assumptions of some of the researchers. Our thesis is that Calvin did reject the pope's primacy absolutely and this is based on the pope's relation to the true doctrine of the gospel and to Christ. This apparently simple conclusion, however, can only be arrived at by studying Calvin's thought in its historical development, exploring his attitude and the themes and reasons of his criticism of the papacy in each phase. Upon reading and rereading of Calvin' s works relating to his critique of the papacy the thesis organises Calvin's critique into five phases in which his conflicts with the papacy progresses from one stage to another. Chapter Two explores the earliest period of Calvin's reform career. It confirms not only that there were already latent conflicts in Calvin' s mind against the papacy, but also that the chief concerns evident in his later critique of the papacy were already present. Chapter Three studies how Calvin came into open conflicts with the papacy through his correspondence with his friend du Tillet and Cardinal Sadoleto. It also recounts how Calvin reshaped the purpose of his 1536 Institutio to enable editions from 1539 onwards to become a theological platform against his opponents. Chapter Four investigates how Calvin's conflicts with the papacy intensified. It demonstrates the importance of Calvin's participation in the colloquies of 1540-41 for leading the reformer to concentrate his effort to refute the primacy of the Roman see. This reaches its fulfilment in his publication of the highly important 1543 Institutio in which Calvin rejects the primacy of the pope comprehensively. Chapter Five examines a stage of climactic conflicts. It culminates in his unforgiving rejection of the pope in his Antidote to the Council of Trent. But this stage also reveals surprising information about Calvin's 'concessions' to the papacy, yet without compromising his consistent rejection of papal primacy. Chapter Six delineates the limits of Calvin's ecumenical vision and recounts the unbending attitude of the reformer towards the pope at the end of his life. In all these chapters we find consistent reasons explaining Calvin's absolute rejection of the primacy of the pope. At the same time we also detect that there is a form of papacy that could have been acceptable to Calvin. Therefore in the last chapter, apart from linking up the connections of Calvin' s criticism of the papacy in its historical development, a theological interpretation is given of the complexities of these seemingly incompatible ideas, and we also attempt to draw out the ecumenical implications of Calvin's criticism.

This study is concerned with the process involved in Calvin's consolidation of his power in Geneva and his success in implementing his vision of a Reformed society and structure in the city. The principal aim is to re-evaluate all of the relevant data and to correct, where necessary, the present understanding of this process. This has involved detailed research in the primary, unpublished documentation held in the Genevan State Archives. This material has then been compared with the traditional interpretation of Genevan history which is derived largely from Calvin and his supporters. In an attempt to discover the true reasons which explain Calvin's triumph, particular attention has been focussed on the various groups in Geneva at the time. Thus, detailed examination has been made of the relevant documents to identify the various social, economic, and political links which bound together the opposing factions. In particular, the research in this study has examined the impact which the French religious refugees had on every aspect of Calvin's struggle in Geneva. In addition, the direct effect which the predominantly French pastors had on the city, through their ministerial and political activities, has been detailed. Special emphasis has also been laid upon the personal relationships which existed among Geneva's ruling élite. The results of this study show that the interpretation of Calvin's triumph in Geneva is, in fact, based too heavily on Calvin's own view of the events and personalities involved. Calvin's opponents are shown to be men determined to maintain their magisterial power in the city in the face of the threat posed by the French ministers and their refugee compatriots. The local Genevans who supported Calvin have been found to be men who profited, both personally and politically, from Calvin's defeat of his opponents. Therefore, the study presents a thorough re-examination of Calvin's Genevan ministry and demonstrates the motives and methods which produced Calvin's victory in the mid-1550s.

This thesis examines the provision of higher education in a Calvinist setting in 16th century Europe. The change from Catholicism to Protestantism made it imperative to remodel existing centres of higher education, or to create new ones, in order to train the first generations of Protestants for civil and ecclesiastical posts. In particular, ministers were urgently needed for the expanding number of congregations across Europe. By analysing the example of the Genevan Academy, founded in 1559 by Calvin, one can observe the operation of one of these new centres of learning in the 16th and early 17th centuries. Based on magisterial and ministerial records, together with letters discussing students and training, this study, in contrast to institutional history, examines Reformation higher education from the perspective of its participants, namely students, professors, ministers and magistrates. As Geneva acted as a centre of refuge and advice for Protestants across Europe, its role as a pre-eminent centre of Calvinist higher education simply reinforced the city's reputation. Yet the existence of the Academy between 1559 and 1620 was not without tension, particularly between the Genevan ministers and magistrates, each of whom had different expectations regarding the Academy's ultimate purpose. While the ministers saw the Academy as a humanist seminary, the magistrates wanted to expand its scope to include subjects such as law and medicine, bringing the Academy closer to a university model. Indeed, Geneva's Academy was not the only Calvinist centre of higher learning attracting students in the later Reformation period. Zurich's academy, and the universities of Heidelberg and Leiden, though each differed in structure and approach, provided alternative and sometimes competing forms of higher study. Through an examination of these other centres of learning and of their students, one can assess more effectively what role Geneva's institution played in the European Reformed educational world.

It is common place in academia for the 16th century Reformer, John Calvin, to be portrayed as a theologian than as a pastor. Thus, his works are often interpreted from a theological perspective, neglecting the pastoral approach that had an obvious influence on his writings. As we study the life and works of John Calvin from the time he was appointed pastor of Geneva until his death, we are confronted by the pastoral framework from which he wrote some of them. This framework is also apparent in his works if one becomes conscious of it. This comes as no surprise as Calvin spent most of his life serving in the pastoral office. As indeed one of the foremost of the Reformed theologians, Calvin wrote extensively: his works range from the pastoral letters which he frequently wrote to his friends and acquaintances to his more theological studies. This investigation of some of the latter finds that they are underpinned by pastoral concern. Hence it is argued that in their academic engagement with such works, serious scholars of Calvin will need to consider the pastoral framework in each work, whether obvious or not. Calvin did not primarily write most of his works to make a theological stand in the academic world of his day but rather to instruct the ordinary Christian in the faith the Reformers had discovered in Scripture. No work of Calvin makes that plainer than the preface to the Institutes. Hence this study of Calvin focuses on this pastoral framework. / Christian Spirituality, Church History and Missiology / M. Th. (Church history)

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The subject of the sacraments was chosen for this thesis because it was believed that the sacraments should be fully understood and should be placed at the centre of the work and worship of the Church, if the Church is to fulfil its role as the body of Christ in the world today. From studying the work of the reformers it became obvious that the word and the sacraments do not hold the place in the reformed Churches which they were intended to by Calvin and the early Scottish reformers. Pref., p. 1.

Please read the abstract in the section 00front of this document / Thesis (DPhil (Dogmatics))--University of Pretoria, 2007. / Dogmatics and Christian Ethics / unrestricted

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Text in Afrikaans / Summaries in Afrikaans and English / 'n Groep Afrikaners onder leiding van die Afrikanervolksf ront bet voor die algemene verkiesing in 1994, hulle aktief teen die veranderinge in Suid-Afrika verset op grond van oenskynlik religieuse motiewe. Hulle bet hulle op die morele gesag van Johannes Calvyn (1509 - 1564) beroep vir hulle uitgangspunte en wyse van protes. In hierdie studie is die uitgangspunte en media van Afrikanerprotes in 1994 vergelyk met die uitgangspunte en media van protes soos wat Calvyn dit verwoord en toegepas bet. In die proefskrif is eerstens gekyk na die rol wat religie en ideologie in die samelewing vervul en daar is veral gekonsentreer op die onderskeid wat Jacques Ellul tref tussen outentieke geloof en godsdiens in diens van 'n ideologie. Tweedens is die historiese ontwikkeling van Afrikanemasionalisme en die Calvinistiese onderbou daarvan ondersoek. Derdens is 'n kort oorsig oor die Reformasie en 'n lewensbeskrywing van Johannes Calvyn voorsien. Indie vierde plek is die uitgangspunte en media van protes, soos verwoord deur Calvyn, beskryf. 'n Model vir protes is op grond van Calvyn se standpunte afgelei. Vyfdens is Afrikanerprotes voor die 1994-verkiesing beskryf en aan die hand van Calvyn se standpunte beoordeel. In die laaste hoofstuk word tot die gevolgtrekking gekom dat die uitgangspunte en media van Afrikanerprotes nie voldoen aan die eise wat Calvyn vir protes stel nie. Dit blyk ook dat in die geval van Afrikanerprotes, godsdiens as kommunikasiemedium in 'n ideologiese rol aangewend is. Laastens word enkele voorstelle vir verdere navorsing gemaak. / Prior to the general election in 1994, a group of Afrikaners under the leadership of the Afrikanervolksfront actively resisted the changes in South Africa on the grounds of apparant religious motives. They invoked the moral authority of John Calvin (1509-1564) for their convictions and manner of protest. In this study there is a comparison of the views and media of the Afrikaner protest in 1994 with the views and media of protest as expressed and applied by Calvin. The thesis begins with a consideration of the role played in society by religion and ideology, concentrating particularly on the distinction drawn by Jacques Ellul between authentic faith and religion in the service of an ideology. Then, the historical development of Afrikaner nationalism and its Calvinistic substructure are examined. Thirdly, there is a short account of the Reformation and the life of John Calvin. The fourth endeavour is to elucidate the views and media of protest, as expressed by Calvin. A model for protest is derived from the study of Calvin's beliefs. Fifthly, there is a description of Afrikaner protest before 1994, based on Calvin's convictions, and judged in terms of his views. The last chapter arrives at the conclusion that the premises and media of Afrikaner protest do not comply with the requirements for protest set by Calvin. Moreover, it appears that, int the case of Afrikaner protest, religion was used as a medium of ideological communication. The thesis concludes with several suggestions for further research. / Communication Science / D.Litt. et Phil. (Communication Science)