Although many believe John Calvin had a negative attitude towards the arts, particularly visual art, my contention is that we find within his writings and the development of the Reformed tradition a more positive attitude, to the arts than has hitherto been recognized. In chapters one and two, I look in detail at Calvin's own writings. I begin by examining exactly what type of visual art he rejected and what type he affirmed. I then look at how his eschatology and epistemology, particularly his use of the metaphor of mirror, allow us to argue for the placing of certain types of art within Reformed churches, notably history and landscape paintings. In chapters three and four, I consider music and architecture within Calvin's writings and the Reformed tradition. I suggest that the respective ontologies of metrical psalms and Reformed church-buildings both share something with those of history and landscape paintings and that it is inconsistent to allow for the former, but reject the latter. In the last three chapters, I focus on visual art. I examine the development of decoration and forms of visual art such as stained-glass windows in selected Reformed churches and suggest that it naturally follows that history and landscape paintings should be allowed for in such churches. I look at examples of these from seventeenth- century Netherlands, when Calvinism was the pre-dominant mode of religious expression, and argue that their form and content provide us with ontological and epistemological arguments which inevitably lead to the conclusion that their continued exclusion from Reformed churches is no longer tenable. In short, the use of appropriate works of art in Reformed churches is wholly consistent with the fundamental notions underpinning Calvin's theology and liturgical practices in the Reformed tradition, and their continued exclusion from most of these churches is an anomaly.

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This thesis attempts to disclose Calvin’s understanding of the person and work of the Holy spirit and his concept and interpretation of the pneumatic <i>charismata</i>.  It is argued that Calvin does indeed write extensively on the <i>charismata</i> and that his concepts on and his interpretation of the pneumatic <i>charismata </i>are developed in his thoughts and theology no later than 1539. Within this thesis, we offer a clear and succinct overview of Calvin’s pneumatology and that his perspective on the <i>charismata</i> is historically conditioned.  Chapter One provides an overview of his ministries and the challenges he faces both in Geneva and Strasbourg, forcing him to develop his pneumatology, especially the doctrine of the Trinity.  It also reveals how Calvin conceptualises the person and work of the Holy Spirit and his role in the life of the believer. Chapter Two demonstrates how Calvin’s humanistic training and the tradition of cessationism represented by one Church Father helps him defend his position on the pneumatic <i>charismata.  </i>There is evidence that the early Church Fathers write about the continuation of the <i>charismata; </i>however, Calvin tends to overlook this fact.  John Chrysostom’s and Augustine’s vies on the gifts are compared, and it is suggested that Calvin uses Chrysostom over Augustine when he discusses this topic. Additionally, we consider Calvin’s cessationist position in light of the positions and practices of the Roman Catholic Church and the Radical Reformers.  It is in Chapters Three and Four that we demonstrate how Calvin approaches his opponents’ positions on the <i>charismata</i>.  It is suggested that the teachings and practises of the Roman Catholics, especially the sacraments of confirmation and extreme unction reinforce Calvin’s position on the function of the gifts.  Also Calvin’s opposition to the teachings and practices of the Anabaptists and the libertines reinforces his particular cessationist position.

This thesis provides an analysis of the covenant thought of Zacharias Ursinus (1534- 1583) who further advanced the idea of a bi-covenantal scheme in the development of covenant theology in the sixteenth century and seeks to demonstrate how such advancement did not diminish the gratuitous nature of the gospel. Understood within the larger framework of his theological system it becomes evident that his original foedus naturale did not arise out of an overly speculative scholastic methodology. Instead, it served as the corollary of the foedus gratiae he inherited from his Reformed predecessors. An analysis of his teaching on the natural law, the law-gospel dichotomy, the federal headship of Adam and Christ and the imputation of Christ’s righteousness for Adam’s disobedience reveals how the foedus naturale emerged organically from his convictions on these heads of doctrine. The methodology is both systematic and historical. It begins with a study of his theological development as examined in the context of his life and written works followed by a review of the contributions of previous secondary literature that exists on this subject. Both the doctrine of God and the doctrine of the knowledge of God are analyzed as they provide insight into his theological methodology showing it to be biblical rather than philosophically speculative. The heart of the thesis is a close examination of the foedus gratiae and the foedus naturale which demonstrates how the two complement each other and how they relate to other theological distinctives within his thought. The study concludes by showing how his doctrine of justification, namely double imputation, lays the basis for the formulation of his pioneering idea of a foedus naturale.

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)

Text in Afrikaans / Dr. J D Vorster het gedurende sy bedieningstyd in die N.G.Kerk [1935-1978] ontwikkel en gegroei tot 'n invloedryke kerkleier. Die faktore en omstanighede wat tot sy vorming bygedra het is die onderwerp van hierdie studie. Die f eit dat hy in die Stormberge gebore en getoe is asook .karaktereienskappe wat hy van sy voorsate geerf het, was belangrike komponente in sy vorming. Boustene soos godsdiens en volksliefde het in sy ouerhuis die grondslag gele vir sy teologiese beskouings wat op universiteit ontwikkel het. Sedert 1935 is hy in die bediening verder gevorm deur pastorale werk, kerklike vergaderings en briefwisselings. Kulturele en politieke betrokkenheid asook gevangenisstraf het horn bekend gemaak en gebrei. 'n Doktorsgraad in die Kerkreg was verder die regte skoling vir die amp va.n Aktuarius - 'n pos wat met soveel deeglikheid uitgevoer is dat hy later as kerkleier erken is met sy verkiesing as Moderator. / During his ministry in the D.R.Church, dr.J D Vorster developed and grew to become an influential church leader. The subject of this study is the factors and circumstances which contributed to his forming. The fact that he was born and bred in the Stormberge as well as the characteristics he inherited from his ancestors were important components in his forming. Building stones such as religion and nationalism in his parents home laid the .foundation of his theological views which developed at university. He was further formed in his ministry through pastoral work, church meetings and correspondence. Cultural and political participation as well as imprisonment made him well-known and tough. His doctorate in church law put him on the right track for the post of Actuary - an off ice which he filled with so much efficiency that his leadership in the church was recognised with his election as Moderator. / Christian Spirituality, Church History and Missiology / Th. M. (Church History)

Text in Afrikaans / Dr. J D Vorster het gedurende sy bedieningstyd in die N.G.Kerk [1935-1978] ontwikkel en gegroei tot 'n invloedryke kerkleier. Die faktore en omstanighede wat tot sy vorming bygedra het is die onderwerp van hierdie studie. Die f eit dat hy in die Stormberge gebore en getoe is asook .karaktereienskappe wat hy van sy voorsate geerf het, was belangrike komponente in sy vorming. Boustene soos godsdiens en volksliefde het in sy ouerhuis die grondslag gele vir sy teologiese beskouings wat op universiteit ontwikkel het. Sedert 1935 is hy in die bediening verder gevorm deur pastorale werk, kerklike vergaderings en briefwisselings. Kulturele en politieke betrokkenheid asook gevangenisstraf het horn bekend gemaak en gebrei. 'n Doktorsgraad in die Kerkreg was verder die regte skoling vir die amp va.n Aktuarius - 'n pos wat met soveel deeglikheid uitgevoer is dat hy later as kerkleier erken is met sy verkiesing as Moderator. / During his ministry in the D.R.Church, dr.J D Vorster developed and grew to become an influential church leader. The subject of this study is the factors and circumstances which contributed to his forming. The fact that he was born and bred in the Stormberge as well as the characteristics he inherited from his ancestors were important components in his forming. Building stones such as religion and nationalism in his parents home laid the .foundation of his theological views which developed at university. He was further formed in his ministry through pastoral work, church meetings and correspondence. Cultural and political participation as well as imprisonment made him well-known and tough. His doctorate in church law put him on the right track for the post of Actuary - an off ice which he filled with so much efficiency that his leadership in the church was recognised with his election as Moderator. / Christian Spirituality, Church History and Missiology / Th. M. (Church History)