Thesis (PhD)--Stellenbosch University, 2015. / ENGLISH ABSTRACT: The starting point of this dissertation is the presence of a theological deficit regarding the reception of Calvin’s “union with Christ (unio cum Christo)” thought. It is argued that the notion of “union with Christ” should not be treated merely as a doctrinal theme within soteriology and the doctrine of the Sacraments but as having an interrelationship with various other important doctrines in Calvin’s theology, thus functioning as a core thought. Hence this dissertation re-interprets and re-evaluates the original scope, content and meaning of Calvin’s use of the notion of “union with Christ,” attending in the process to the various metaphorical expressions and theological meanings associated with this notion. This research dissertation attempted to recover the importance of what is described as Calvin’s “union with Christ” thought in the following manner. Firstly, it examines the main causes for the reduction of the scope and importance of “union with Christ” thought in Korean Reformed theology and the American Reformed theology (or Calvinistic theology) that influenced it. Secondly, it also examines more concretely the various metaphorical expressions and theological meanings associated with “union with Christ” thought. Lastly, the study strives to verify systematically that the “union with Christ” thought (or ‘union with the Triune God’ thought) functions as a core thought in Calvin’s theology. This is done through the explication of the close inter-relationship between the structure of the Institutes and “union with Christ” thought, as well as by indicating the way in which “union with Christ” thought is interrelated with other important doctrines in Calvin’s theology. / AFRIKAANSE OPSOMMING: Die vertrekpunt van hierdie verhandeling is die stelling dat daar in gereformeerde teologie ‘n reduksie ten opsigte van Calvyn se gedagte van die unio cum Christo (die eenheid of vereniging met Christus) bestaan. Die studie argumenteer dat “eenheid met Christus” nie alleenlik as ‘n leerstellige tema binne die soteriologie en die leerstelling oor die sakramente in Calvyn se teologie beskou moet word nie, maar dat die interrelasie van hierdie tema met ander belangrike leerstellige temas deeglik en duidelik verreken moet word. “Eenheid met Christus” funksioneer dus as ‘n kerngedagte in Calvyn se teologie. Daarom herinterpreer en herevalueer hierdie proefskrif die oorspronklike reikwydte, inhoud en betekenis van Calvyn se gebruik van die “eenheid met Christus”- gedagte, en in die proses word onder meer in fyn besonderhede aan die onderskei metaforiese uitdrukkings en teologiese temas wat met hierdie gedagte gepaardgaan, aandag gegee. Die navorsing poog in die proses om die belangrikheid van Calvyn se “eenheid met Christus”-gedagte te herontdek langs die volgende weë: Ten eerste word daar gekyk na die reduksie in reikwydte, betekenis en belangrikheid van Calvyn se “eenheid met Christus”- gedagte in Koreaanse gereformeerde teologie, sowel as in die Amerikaanse gereformeerde (of Calvinistiese) teologie wat so ‘n groot impak daarop gehad het. In die tweede plek word daar heel konkreet en in groot detail na die onderskeie metaforiese uitdrukkings en teologiese betekenisse wat met die “eenheid met Christus”-gedagte geassosieer word, ondersoek ingestel. Derdens poog die studie om oortuigend op ‘n sistematiese wyse aan te toon dat “eenheid met Christus” as ‘n kerngedagte in Calvyn se teologie funksioneer. Dit word gedoen deur aan te toon dat daar ‘n noue interrelasie tussen die struktuur van die Institusie en die “eenheid met Christus”-gedagte is, sowel as deur die noue interrelasie tussen hierdie gedagte en ander belangrike dogmatiese loci in Calvyn se teologie aan te dui.

The aim of my thesis is to explore Calvin's understanding of the term „the common good‟ (commune bonum, bien commun): its theological grounding within his works, and its role as an inspiration for both ecclesial and social application. I seek to illustrate how his notion of the common good is constructed theologically (part A) and practically (part B). Although Calvin‟s notion of the common good has been partly dealt with by numerous scholars (mainly from a variety of socio-economic perspectives), there has been no comprehensive or systematic study to illustrate its theological significance and its doctrinal context. The aim of this study is to illuminate the wide-ranging and consistent thought on the common good discernable within Calvin‟s works; it is hoped that this indepth study of the topic will be a valuable addition to Calvin scholarship. The structure of Part A reflects how Calvin‟s three theological foundations - God‟s image, sanctification, and Law - are shaped dynamically through the three stages of humankind‟s salvation - before the Fall, after the Fall, and in Christ‟s redemption. Chapters Two - Four show how these theological foundations operate towards the restoration of God‟s original order designed for the common good in the correlation between the two fields of church and humankind, both at the divine and moral level and the spiritual and social level. In addition, the willingness and mutuality which constitute the cornerstone of Christ‟s redemption are decisive in the realization of the common good. Chapter Two argues, first, that Calvin‟s notion of the common good, drawn from his doctrine of God‟s image, is shaped by the threefold dimension of that image - the relational, substantial, and communal. For the restoration of the original order in God's creation, the universal love of humankind based upon the surviving substantial-communal image of God in humanity plays a limited part; however, the Christian‟s sanctified universal love based upon the restored relational-communal image of God in Christ plays a pivotal role. With relation to the restored image in Christ, Chapter Three shows that the most essential element of sanctified life for participating in the divine economy for the common good within the Trinitarian mode is Christian self-denial; that is, the composition of the present life designed for eternal life through the multiple sub-analyses of Christ‟s example, consecration, humility, and stewardship. Chapter Four shows how Calvin‟s integrated legalistic approach, in terms of the common good, can help us to explore another facet of his multiple understanding of God‟s image in humanity with regards to both ecclesial and social life. For Calvin, the three uses or functions of the Law can be regarded as both distinctively and inseparably incorporated into work for the common good of all people. In relation to the Law in Christ, Christian freedom can be analyzed from pedagogical, responsive, and pastoral perspectives in terms of the life for the common good. As the Decalogue is a spiritual-moral space within the mutual function of the third use and second use of the Law, Calvin‟s understanding of the two tablets demonstrates how his interpretation of both divine and natural law in terms of the common good can be co-embodied in the right relation between God and humanity and amongst people. With the above theological background in mind, Part B of this thesis, through Chapters Five and Six, continues to elucidate how, for Calvin, the notion of „the common good‟ reveals its value when it is established within the divine system of voluntary giftgiving, where it can engage with the mutual relation of the common good of the church and the common good of humankind. Calvin‟s discussion of the above theological foundations of the common good plays a vital role in the formation of its application both at ecclesial and social levels: the common good of the church (commune ecclesiae bonum) is actualized when the gifts of the Spirit given to believers in union with Christ are shared mutually, in a way which reflects the restoration of God‟s image in believers - through prayer, sacrament, office, and property through the third use of the Law. The common good of humankind (publicum generis humani bonum) is actualized when the common grace given to humanity is exchanged and shared mutually through politics, economics, and social welfare, through the interplay between the third and second use of the Law. This thesis concludes that, although the ecclesial and social common good are cooperative in a distinctive but inseparable way, the former takes priority over the latter for the current and consummative restoration of the original order both at divine and moral levels.

From the preface: This Thesis is an attempt to emphasise the importance and prominence of the doctrine of election for the Christian Faith through studying its formulation in the writings of' John Calvin, one of the finest systematic theologians of the Church.

The theology of John Calvin, while not differing primarily in substance from traditional Reformation thought, was revolutionary in its impact on the cultural life of the believer. For Calvin, Christ was the Cosmic Redeemer through whom all of life was effected. Nothing in the life of the believer therefore was secular. Society, as a whole, was but a reflection of the grace of God and hence was an arena of concern for all people. Consequently, Calvin, the man, and Calvinists, later took an active role in the temporal life of man, concerning themselves with the governing of the state as well as the church, and the propagation of the arts and sciences.

This dissertation is a statement concerning Calvin's view of God and Calvin's view of grace, as they appear in the sermons. Contrary to the opinion of Barth and others, to the effect that for Calvin Christ is the mere executor of the Father's inscrutable and symmetrical decrees, we assert that the requirements of the pastoral situation led Calvin to give much more place to election than to reprobation. Predestination for Calvin was essentially election, because the God we know in Jesus Christ is precisely the electing God through whose free grace undeserving sinners are granted faith and perseverance leading to salvation. The nature of God as sovereign mercy, known through Christ, is the focus of Calvin's doctrine of grace. For Calvin the preacher, reprobation's functional status is less one of a fixed decree than of a dark possibility for those who do not respond in faith to the preaching of the Gospel.

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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.

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.