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

Please read the absract (Summary) in the section 00front of this document / Thesis (PhD (Church History))--University of Pretoria, 2007. / Church History and Church Policy / PhD / unrestricted

Under the influence of the Christian ecumenical movement, there has been a tendancy to reread the Western theological tradition through the lens of the Eastern idea of deification. The studies of the theology of John Calvin, who is a leading figure in the Reformation tradition, cannot avoid such a tendency, either. Not a few scholars have affirmed Calvin's doctrine of deification, in a way, akin to the Eastern doctrine of deification, by rereading him from the perspective of the Eastern Orthodoxy. However, with the objection to this interpretation by those who deny the presence of the idea of deification in Calvin, the question of deification in Calvin's theology has been a grave issue of an ongoing debate among Calvin scholars. The current debate on the question of deification in Calvin shows that the following three issues form the frame of reference for reasoning the question: Calvin's understanding of the communication of properties between Christ's two natures in the hypostatic union, the nature of his notion of union with Christ, and his idea of the nature of the salvific gift. The observations of Calvin's ideas about the three issues render incapacitate any attempt to find the idea of deification as participation in the intrinsic divine life in his theology. Calvin's rejection of the direct communication of properties from Christ's divinity to His humanity renders impossible the deification of Christ's humanity, which is marked as the basis of our deification by the interpreters who endorse his doctrine of deification as in the Eastern Orthodox tradition. Calvin's idea of the spiritual and personal union with Christ, in which the ontological distinctiveness between Christ and us is guaranteed, disapproves the idea that the intrinsic divine life flows to us through the channel of Christ's humanity in our union with Him. Therefore it can be reasonably concluded that as far as deification is construed as the believers' participation in the intrinsic divine life, mediated by Christ's humanity in their union with Christ, it is hard to hold that Calvin teaches deification. / Thesis (PhD)--University of Pretoria, 2016. / Dogmatics and Christian Ethics / PhD / Unrestricted

This work, inspired by the concept of the Pastor-Theologian, explores the correlation between academic theology and the local church in contemporary South Africa and the person of John Calvin. It is motivated by the assumption that academic theology and the local Church need each other but, within South Africa, these two institutes are struggling to correlate to each other. As such this research elicits an appreciation of the historical correlation between the local Church and academic theology. This appreciation aims to start to reawaken the need for a correlation between academic theology and the local Church within contemporary South Africa. This research works mainly from a method of critical correlation to establish how academic theology and the local church function in their own right but also correlate in a mutually beneficial way. In line with this methodology, a historical overview of the tradition is given providing the background to the debate. This history proves the longevity of the tradition, making it normative, while also outlining its demise. In the analysis of contemporary South Africa, the demise of the tradition is explored specifically in relation to the South African context. Here it is discovered that the correlation between academic theology and the Local church is in a state of disconnect which is detrimental to both. Academic theology is becoming isolated and commercialised. This had created a mix reaction among various churches. Some denominations have separated from theological education, while those still positive towards the academy experience its works to be irrelevant. In response to this Calvin is presented as a Pastor and a Theologian over two chapters, demonstrating the benefit of a correlation between academic theology and the Local Church. This in-depth historical analysis works to provide a vision for today. It shows the importance of the Pastor and the Theologian in its own right, as well as the essential need for the two vocations to correlate. In closing, this research brings all the lines of investigation together to prove how the vision of the Pastor-Theologian, as demonstrated through Calvin, is beneficial for today and in need of appreciation. / Dissertation (MTh)--University of Pretoria, 2018. / Church History and Church Policy / MTh / Unrestricted

The intention of this study is to investigate the role St. Augustine has contributed as a North African Church Historian. In order to archive the intention of this study one of the most significant works that Augustine wrote the City of God is going to be used as a literature review. The City of God is originally written to defend the church against charges of being responsible for the destruction of the city of Rome in 410 CE; the City of God has come to stand as a monument to theological reflection on the history of God’s creation. Though not primarily a historian, Augustine has made a significant contribution to the study of Christian history. He raises scripture to become the source of the meaning of history and defines the only true history as sacred history. This study considers Augustine’s critique of the Church catholic, the meaning of history, the origins of the City of God, Augustine’s views on the philosophy and theology history and the prophetic nature of biblical history. The first part of the study will trace the early life struggle of Augustine in his quest for knowledge and the truth. He learnt rhetoric studies; he examined the Holy Scriptures and found them unworthy. Then he was a follower of the Manicheans, but he was disillusioned when he met their sophistical leader Faustus. Finally, bishop Ambrose of Milan in his allegorical interpretation and explanation of scripture and the influence of Christian Neoplatonism helped Augustine to find an approach to the Bible and to overcome his difficulties with his childhood religion. Ambrose led him to the verge of conversion. Augustine’s impact on Reformation is considered. He is a father of the Church who has exerted an unparalleled influence on more than the thousand years that separated him from the birth of Protestant churches, but that long period is not an empty space because his historical work was influential throughout this period. In a movement to renew and reform the Church the various Reformers of the sixteenth century like Martin Luther and John Calvin studied Augustine in order to challenge abuses within the Catholic Church. The influence and the legacy that Augustine had on other people is discussed as the final conclusion of the study. The ideas, which he phrased with great skill, were to be accepted by almost all the leading thinkers of Europe until after the Enlightenment in the eighteenth century. Augustine had made much of being the Catholic bishop of Hippo. / Dissertation (MTh (Church History))--University of Pretoria, 2008. / Church History and Church Policy / unrestricted

The intention of this study is to investigate the role St. Augustine has contributed as a North African Church Historian. In order to archive the intention of this study one of the most significant works that Augustine wrote the City of God is going to be used as a literature review. The City of God is originally written to defend the church against charges of being responsible for the destruction of the city of Rome in 410 CE; the City of God has come to stand as a monument to theological reflection on the history of God’s creation. Though not primarily a historian, Augustine has made a significant contribution to the study of Christian history. He raises scripture to become the source of the meaning of history and defines the only true history as sacred history. This study considers Augustine’s critique of the Church catholic, the meaning of history, the origins of the City of God, Augustine’s views on the philosophy and theology history and the prophetic nature of biblical history. The first part of the study will trace the early life struggle of Augustine in his quest for knowledge and the truth. He learnt rhetoric studies; he examined the Holy Scriptures and found them unworthy. Then he was a follower of the Manicheans, but he was disillusioned when he met their sophistical leader Faustus. Finally, bishop Ambrose of Milan in his allegorical interpretation and explanation of scripture and the influence of Christian Neoplatonism helped Augustine to find an approach to the Bible and to overcome his difficulties with his childhood religion. Ambrose led him to the verge of conversion. Augustine’s impact on Reformation is considered. He is a father of the Church who has exerted an unparalleled influence on more than the thousand years that separated him from the birth of Protestant churches, but that long period is not an empty space because his historical work was influential throughout this period. In a movement to renew and reform the Church the various Reformers of the sixteenth century like Martin Luther and John Calvin studied Augustine in order to challenge abuses within the Catholic Church. The influence and the legacy that Augustine had on other people is discussed as the final conclusion of the study. The ideas, which he phrased with great skill, were to be accepted by almost all the leading thinkers of Europe until after the Enlightenment in the eighteenth century. Augustine had made much of being the Catholic bishop of Hippo. / Dissertation (MTh)--University of Pretoria, 2007. / Church History and Church Policy / MTh / Unrestricted

The meditation Sinner and beggar of Noordmans is used as a heuristic instrument to conduct a critical theological inquiry into the relationship between standard of living and the forgiveness of sins in the Reformed tradition. According to Noordmans the beggar (Lazarus in Luke 16:19-31) unlike the sinner (the tax collector in Luke 18:9-14) repents not only in a brief moment, but testifies with the totality of his existence to his heavenly inheritance. The intimate relation between physical suffering and salvation that Noordmans deducts from the parables, is compared with the parable interpretations of a few selected commentators. The content of his meditation is analysed against the background of his theological thought in general. Noordmans’s critique on the views of Pierson and the Heidelberg Catechism, Sunday 10, on Providence is placed in perspective by Calvin’s general guidelines on the correct use of earthly comforts. The connection between Calvin and contemporary society is brought about by examining exponents of neo-Calvinism (Kuyper) and Liberation theology (Gutiérrez). The perspectives on the relation between standard of living and the forgiveness of sins of Heyns, Bosch and Mofokeng are investigated to verge upon the Southern African situation. The particular angles of interlocutors on creation, eternal life and responsibility with regard to the relationship between standard of living and forgiveness of sins are systematically scrutinized. From this analysis a B&S-SCHEME (beggar-and-sinner-scheme) evolves – an aid to a more nuanced reflection on theological propositions concerning the relationship between standard of living and the forgiveness of sins. / Thesis (DD)--University of Pretoria, 2005. / Dogmatics and Christian Ethics / unrestricted

This study presents a comparative approach between the time of the Belgic Confession and of the Korean Church under Japanese rule. Both the early Low Countries and Korea received Protestantism through martyrdom and persecution. During the sixteen century the Low Countries were under the Spanish rule. The Low Countries were deeply influenced by the Reformation. Many historians have noted that the people in the Low Countries suffered persecutions on the basis of their nationality and religious beliefs by the Roman Catholic Church and the Spanish government. The heroes of the Low Countries were William of Orange, the political leader of his native country, and Guido de Bres a religious leader. William of Orange, and his son, Maurice of Orange, accomplished their country’s political independence with outstanding leadership. Guido de Bres was a travelling preacher who preached the gospel in the Low Countries. He drafted the Belgic Confession. It is authorized as one of the most wonderful Reformed confessions. Korea received the gospel through the Western missionary R. J. Thmoas. Korea was under Japanese rule since the end of the nineteen century. Korean Christianity helped the Korean people when the Koreans were oppressed. From the late 1920s, the Japanese forced Koreans in Shinto Shrine Worship. Shinto Shrine Worship was the worship of the King of Japan. The Korean people could not accept Shinto Shrine Worship. Korean Christians judged Shinto Shrine Worship to be idol worship and opposed it. However, Korean Protestants abandoned their faith, due to the Japanese’ threat of military power. Some pastors resisted Shinto Shrine Worship. Pastor Joo Ki-Chul was a leader of the resistance and died for his faith. There are similarities and differences between the struggle of the Low Countries and Korea. Both the early Low Countries and early Korean Church produced spiritual martyrs like Guido de Bres and Joo Ki-Chul. They were martyrs, patriots and preachers. In both countries Christians faced horrible persecutions by the ruling tyrants. But while the Low Countries struggled for their independence to the end, most Korean Christians had to desert their faith in the face of continued pressure from the Japanese. In spite of this some Korean Christians remained strong till the bitter end. The Low Countries’ religious persecution came to an end, but North Korea’s Christians are still suffering under the communist regime. In spite of terrible persecution by the communist government, there are many Christians in underground churches who long for religious and political freedom. / Dissertation (MA(Theol))--University of Pretoria, 2011. / Church History and Church Policy / unrestricted

Afrikaans: Die sogenaamde "eenvoudige" belydenis waardeur kinders moet kwalifiseer om aan die nagmaal te mag deelneem binne die verband van die Nederduits Gereformeerde Kerk, spruit vanuit die Zwingliaanse belydenis rakende die teenwoordigheid van die Here in die nagmaal. Wat die Nederduitse Gereformeerde Kerk voorhou as nuwe eksegetiese insigte in die nagmaalstekste, sowel as 'n nuwe Bybelse teologie ten opsigte van die gebruik van die nagmaal deur kinders, is die ou eksegetiese insigte van Zwingli, sowel as die ou bekende teologie van Zwingli aangaande die Here se teenwoordigheid in die nagmaal. Deur kinders met 'n sogenaamde "eenvoudige" belydenis tot die nagmaal toe te laat, het die Nederduitse Gereformeerde kerk die nagmaalsopvatting in sy eie belydenisse verwerp ten gunste van die Zwingliaanse nagmaalsopvatting wat uitdruklik in die Nederduitse Gereformeerde Kerk se belydenisse verwerp word. Die Nederduitse Gereformeerde Kerk beoefen en leer nou die nagmaalsopvatting van Zwingli, onder die vaste oortuiging dat dit die Gereformeerde nagmaalsopvatting is, met slegs 'n nuwe toepassing ten opsigte van die kinders. Binne in die Nederduitse Gereformeerde Kerk se besluit om kinders deur 'n sogenaamde eenvoudige belydenis tot die nagmaal toe te laat, was daar 'n ander besluit opgesluit: die besluit oor wie die teenwoordige Here Jesus in die nagmaal sou wees. Hierdie besluit oor wie die teenwoordige Here Jesus in die nagmaal sou wees, was die onderskeidende en die bepalende vraag aangaande beide die inhoud en die bediening van die nagmaal vir onder andere Calvyn gewees. Calvyn se reaksie as antwoord hierop was dat ons almal in en deur die nagmaal deel verkry aan die teenwoordige mens-wees van Jesus Christus. Hierdeur word Calvyn se nagmaalsopvatting onderskei van die nagmaalsopvatting van Zwingli. Die Gereformeerde Kerke het die belydenis van Calvyn oor wie die teenwoordige Here Jesus in die nagmaal is, aanvaar in hul geloofsbelydenisse, waarmee hulle die nagmaalsopvatting van Zwingli uitdruklik verwerp het. Die Nederduitse Gereformoorde Kerke het homself in geen deel van die debat of besluite oor die teenwoordige mens-wees van die Here Jesus in die nagmaal verantwoord nie. Die kindemagmaal het die deelname van die gelowige aan die teenwoordige mens¬-wees van die Here verIore laat raak as deel van die geloofsbelewenis van die nagmaal. In die plek van die teenwoordige mens-wees van die Here Jesus het die Nederduitse Gereformeerde Kerk gekies vir gelowiges se deelname aan die gemeente se sosiale en godsdienstige samesyn. Die samesyn van die verbondsgesin en selgroepe het die geloofsgemeenskap met die teenwoordige mens-wees van die Here Jesus in die nagmaal vervang. Sonder die verskuiwing van die nagmaalsopvatting van Calvyn en die Gereformeerde kerke na die nagmaalsopvatting van Zwingli, sou die Nederduitse Gereformeerde Kerk nie kinders met ‘n sogenaamde "eenvoudige" geloofsbelydenis tot die nagmaal kon toelaat nie. Hierdie verskuiwing was nodig ten opsigte van die instelling van die kindernagmaal in die Nederduitse Gereformeerde Kerk. English: The so-called "simple" confession through which children should qualify in order for them to participate in communion within the framework of the Dutch Reformed Church, originates from the Zwinglian confession concerning the presence of the Lord in communion. What the Dutch Reformed Church presents as the new exegetical insights within the scripture references regarding the communion, as well as a new Biblical theology on behalf of the participation in communion by children, is the ancient exegetical insights of Zwingli, as well as the ancient known theology of Zwingli concerning the presence of the Lord within communion. By allowing children, with a so-called "simple" testimony, to the communion, the Dutch Reformed Church rejected the concept regarding the communion in its own confessions, in favour of the Zwinglian concept regarding the communion, which is expressly rejected in the confessions of the Dutch Reformed Church. The Dutch Reformed Church currently practices and teaches the concept regarding the communion according to Zwingli, under the firm conviction that this is the Reformed conviction regarding the communion, with only a new application on behalf of the children. Within the decision of the Dutch reformed Church to allow children by way of a so¬-called simple confession to participate in communion, another decision was intrinsically included: the decision regarding who the present Lord Jesus within the communion would be. This decision regarding who the present Lord Jesus within the communion would be, was the discerning and determining question regarding both the content, as well as the ministry of the communion for amongst others, Calvin. Calvin's reaction as reply to this was that all of us do obtain, in and through the communion, part in the present human-being of Jesus Christ. Through and due to this, the concept regarding the communion according to the teaching of Calvin is to be discerned from that of Zwingli. The Dutch Reformed Church has accepted in their faith creeds the confession pertaining to who the present Lord Jesus in the communion is, according to which they clearly rejected the concept regarding the communion according to the doctrines, which Zwingli supports. The Dutch Reformed Church has not yet justified himself in the decision regarding the present human-being of the Lord Jesus Christ within the communion. The children-communion caused the participation of the believer on behalf of the present human-being of the Lord Jesus Christ within the communion to be lost, being part of the faith experience of the communion. In the place of the present human-being of the Lord Jesus the Dutch Reformed Church chose for the participation of the believer on the social and religious fellowship of the congregation. The fellowship of the covenantal family, as well as the cell-groups, has replaced the faithful fellowship with the present human-being of the Lord Jesus Christ in the communion. Without the repositioning of the concept of Calvin and the Reformed Churches regarding the communion, towards the concept regarding the communion according to Zwingli, the Dutch Reformed Church would not allow children with a so-called "simple" confession of faith to participate in the communion These transfers were necessary on behalf of the institution of the communion for children within the Dutch Reformed Church. / Dissertation (MA (Theology))--University of Pretoria, 2007. / Dogmatics and Christian Ethics / unrestricted