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An exposition and evaluation of John Calvin's teaching on the sacraments, with particular reference to the sacrament of the Lord's supper in its liturgical contextOrr, Robert January 1954 (has links)
Misinterpretations of John Calvin's theology are legion. It is hoped that this thesis does not add to their number. The basis for this lies in the fact that the task of writing on the subject has of course compelled the writer to do his utmost to comprehend what Calvin had to say concerning the Sacraments both in the Institutions and in the Scriptural Commentaries ... .The attempt has been made to refract Calvin's thought on the Sacrament, using certain key-concepts as prisms, and from the results thus obtained, to draw certain conclusions from which, it is hoped, will not be unprofitable to the life of the Holy Catholic Church. It is thus to be reagrded as an essay in historical theology rather than a whole-hearted attempt to reconstruct Calvin's exposition of the sacrament in the light of what has been revealed to us in the intervening years.
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Filosofia e política em João Calvino / Philosophy and politics in John CalvinMoraes, Gerson Leite de, 1973- 24 August 2018 (has links)
Orientador: Roberto Romano da Silva / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-24T13:19:53Z (GMT). No. of bitstreams: 1
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Previous issue date: 2014 / Resumo: A presente tese de doutoramento tem por escopo discutir aspectos filosóficos e políticos relacionados à figura de João Calvino e dos seus discípulos, que são chamados comumente de reformados ou calvinistas. Para tal foi necessário abarcar um longo período que se inicia na Baixa Idade Média, vista como incubadora de discussões filosóficas, econômicas, sociais, políticas e teológicas que acabaram desembocando no Renascimento Cultural, que trouxe à tona as Reformas Protestantes. Com o fim do monopólio católico em termos religiosos de um lado, e o estabelecimento da secularização em rápida expansão do outro, as Reformas Protestantes colocavam-se como uma inovação porque ofereciam a possibilidade de se vivenciar a fé cristã a partir de novas perspectivas, mas também podiam ser vistas como mantenedoras do forte fundamento religioso da sociedade europeia ocidental. Nesse jogo de inovação e manutenção da ordem, a Reforma Calvinista talvez tenha sido a que mais possibilidades de inovação ofereceu ao ambiente já destacado. João Calvino não foi somente um reformador, ou seja, um homem que construiu um modelo religioso na cidade de Genebra, e que serviu de referência para muitos outros lugares na Europa e fora dela, mas foi também um intelectual de grande envergadura, pois sua obra, crivada de aspectos teológicos, oferece subsídios para uma série de outras discussões nos campos filosófico, político, econômico, social. Pode-se dizer que Calvino foi um entre muitos pilares da modernidade. A presente tese discutiu e trouxe à tona as várias possibilidades de leitura e aplicabilidade dos conceitos desenvolvidos por João Calvino. Como consequência do seu trabalho, o velho mundo e a América tiveram oportunidades para colocar suas ideias em prática, seja numa transposição direta, ou com algumas adaptações. Nesse sentido, a tese dá uma ênfase especial para a atuação dos monarcômacos franceses, com sua teoria contratualista de organização do poder, numa época de desenvolvimento e consolidação do absolutismo como forma de governo. Além disso, procurou ressaltar a importância do calvinismo no combate à tirania, mostrando a necessidade de valorização das formas representativas de poder. Destaca, ainda, alguns casos em que os canais de comunicação entre o magistrado e o povo já não existiam, e que a possibilidade radical do tiranicídio tornou-se uma opção. Outra questão que ficou evidente na tese ora apresentada é que o calvinismo não foi e não é um bloco monolítico, pois debaixo de tal rótulo existem diferenças gritantes entre os grupos que se autodenominam representantes dessa tradição, e que vêm desde o século XVI tentando, através do discurso da permanência dos valores outrora defendidos, apropriarem-se exclusivamente dessa cosmovisão. Ademais, um outro elemento chamou a atenção na pesquisa, a saber, a injustiça cometida contra Calvino no campo epistemológico, pois nosso autor ficou reduzido à doutrina da predestinação, o que se configura num grande prejuízo na compreensão dele e de suas contribuições para o mundo moderno. Tentamos mostrar que Calvino e o calvinismo transcendem esses aspectos, e que suas contribuições foram de suma importância para o debate filosófico e políticResumo: / Abstract: This doctoral thesis has the purpose to discuss philosophical and political issues related to the figure of John Calvin and his disciples, which are commonly called the Reformed or the Calvinists. For this, it was necessary to cover a long period beginning in the late Middle Ages, which is seen as an incubator for philosophical, economic, social, political and theological discussions eventually emptying into the Cultural Renaissance, that brought about the Protestant Reform. With the end of the Catholic monopoly in religious terms on one side, and the establishment of secularization in rapid expansion on the other, Protestant Reforms put up as an innovation because they offered the possibility of living the Christian faith from new perspectives, but also could be seen as sustaining the strong religious foundation of Western European society. In this game of innovating and maintaining order, the Calvinist Reformation perhaps was the movement that more innovation possibilities offered to the environment already highlighted. John Calvin was not only a reformer, or a man who built a religious model in Geneva, and served as a reference for many other places in Europe and beyond it, but he was also a great intellectual figure because his work riddled with theological aspects provided grants to a number of other fields in philosophical, political, economic, and social discussions. It can be said that Calvin was one of the many pillars of modernity. This thesis has discussed and brought to light the various possibilities of reading, and the applicability of the concepts developed by John Calvin. As a result of his work the old world and America had opportunities to put their ideas into practice, in direct transpositions or with some adaptations. In this sense, the thesis gives a special emphasis to the role of the enemies of the French monarchy, with their contractual theory of power organization in a time of development and consolidation of the absolutism as a form of government. Moreover, it emphasized the importance of Calvinism in the fight against tyranny, showing the need for enhancement of representative forms of power. Also shows that in some cases, where the channels of communication between the magistrate and the people no longer existed, the radical possibility of tyrannicide became a valid option. Another issue that became apparent in the thesis presented here is that Calvinism was not, and is not a monolithic block, because under that label, there are striking differences between the groups calling themselves representatives of the same tradition, and that since the sixteenth century, they have been trying, by a speech based upon the permanence of values once defended, to be the owners of this worldview. Furthermore, another element called attention in the research, namely the injustice committed against Calvin in the epistemological field, as the author was reduced to his doctrine of predestination, which configures a great loss to understand himself and his contributions to the modern world. We try to show that Calvin and Calvinism go far beyond that, and their contributions were critical in the philosophical and political debate. / Doutorado / Filosofia / Doutor em Filosofia
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God kies nie so nie : 'n dogmaties-historiese ondersoek op die tradisionele uitverkiesingsleerMienie, Johannes Diederick 02 1900 (has links)
Afrikaans text / Die uitverkiesingsleer is vanaf die vroeë Kerkgeskiedenis aan stryd gekenmerk, wat sedertdien geakkumuleer het. Die vername vrug hiervan is twee teenpole, naamlik Calvinisme teenoor Arminianisme. Hierdie entiteite blyk onversoenbaar te wees en impliseer twee groot vrae wat `n derde vraag (of moontlikheid) antisipeer, naamlik dat daar oor beide gevra moet word: Kies God só? `n Verdere vraag onstaan, naamlik of die Christelike gemeenskap met hierdie toestand tevrede kan wees, veral terwyl blyk dat hierdie stryd intensiveer.
In hierdie dogmaties-historiese ondersoek blyk dit dat die antwoord op hierdie vraag negatief is: God kies nie só nie. Die bedoeling is nie om met harde beslistheid `n oordeel te fel nie, maar is dit deel van die soeke na `n beter begrip van hierdie leerstuk wat soveel energie in beslag geneem het en tot verdeeldheid binne die Christendom gelei het. Derhalwe word voorgestel dat daar in hierdie doolhoof `n moontlike middeweg tussen die twee ongenaakbare sienings, óf `n alternatief, weg van die tradisionele is.
Die doel hiervan is egter nie om die tradisionele uitverkiesingsleer met `n absolute alternatief te vervang nie, maar eerder bydraend in die soeke na `n oplossing te wees. Derhalwe is die bedoeling hiervan nie om enige tradisionele siening op `n destruktiewe manier te kritiseer, of deur `n eulogie te kanoniseer as eksklusief-waaragtig nie.
In hierdie literêre ondersoek word die ganse uitverkiesingsleer nie hanteer nie. Daar word as verteenwoordigende model veral op die probleem binne Protestantse kringe gekonsentreer – spesifiek op die probleem onder fundamentele evangelies-gesindes. Die klem of fokus word vernou om langs die tradisionele hoofmomente van Augustinus/Pelagius en Calvinisme/Arminianisme by die sogenaamde „Evangelicals‟ uit te kom. Hierdie stuk bepaal sigself dus by die evangeliese stroom binne die Protestantisme.
Behalwe vir `n historiese oorsig, word kritiek op die tradisionele uitverkiesingsleer gelewer. Daar word ook op die Vyf Punte van Calvinisme gefokus, aangesien dit redelik verteenwoordigend van dié leer is. Besondere probleme, wat steeds heersend is, word uitgewys, waarna alternatiewe in die soeke na `n oplossing hanteer word. Uiteindelik word `n voortgesette, volgehoue en gemeenskaplike soeke na `n antwoord op die vraag: “Hoe kies God?”, voorgestel. / The doctrine of predestination is since the early beginnings of Church History featured by strife which is currently accumulating. A prominent result hereof is the entity of Calvinism, with its antipole, Arminianism. These entities seem to be irreconcilable and imply two major questions with the anticipation of a third, namely that it should be asked of both: Does God choose in this manner? A further question arises, namely if the Christian community is satisfied with this condition, especially when it seems that this strife is intensifying.
In this dogmatic-historical enquiry it seems that the answer is negative: God does not choose in this manner. The intention is not to pass decisive judgement, but rather to obtain a better understanding of this doctrine which led to division and discord within Christianity. Consequently a possible middle course is proposed between these two entities, or an alternative, away from the traditional tendentiousness.
The purpose hereof is not to replace the traditional doctrine of predestination with an absolute alternative, but rather contributing in search for a solution. Therefore the intention is not to criticize any traditional view in a destructive manner nor, on the other hand, canonize it as exclusively veracious.
This literary study will not cover all aspects of the doctrine of predestination. The problem with this doctrine under fundamental, evangelicals will be taken as a model and the focus of this study. The focus will be further narrowed to the traditional momentums of Augustine/Pelagius and Calvinism/Arminianism which culminates in the evangelical movement. This study confines itself basically to Protestantism.
Except for the historical review, criticism will be provided on the traditional doctrine of predestination. This will also focus on the Five Points of Calvinism, seeing that it is representative of this doctrine. Particular prevailing problems will be pointed out where after proposals for a solution will be suggested. Finally a continued, sustained and common search for an answer to the question: “In which manner does God choose?”, will be proposed. / Philosophy, Practical and Systematic Theology / D. Th. (Sistematiese Teologie)
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Reformed fundamentalism in America: the lordship of Christ, the transformation of culture, and other Calvinist components of the Christian RightUnknown Date (has links)
by Daymon Johnson. / Typescript. / Ph. D. Florida State University 1994 / Includes bibliographical references.
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A Luo Christian perspective on the role of the Holy Spirit in sanctification according to John CalvinKamiruka, Jack U. 03 1900 (has links)
Thesis (D. Th.)--University of Stellenbosch, 2007. / ENGLISH ABSTRACT: This research project interprets Calvin’s views on the work of the Spirit in sanctification. It
then evaluates Calvin’s views from a Luo perspective. The study of Calvin focuses on the
1559 edition of the Institutes, while the evaluative study of his views is taken from the
perspective of the Luo of the Africa Inland Church (A.I.C.) of Kenya. The Africa Inland
Church was founded under the influence of Calvin’s legacy, particularly concerning matters
regarding Christian sanctification. Therefore an evaluative study of Calvin’s views from a
Luo perspective is relevant.
The study of Calvin focuses on Calvin’s views on “the Christian life” and specifically “the
Christian life as a life of Grace and Gratitude.” It is from these views that the evaluative
study of his views is undertaken from a Luo perspective. The chapters in the study are
developed in the following manner:
Chapter One forms the introduction to the study itself. It defines the “problem statement” of
the research project and demonstrates what is being investigated in the study. It outlines the
“purpose statement” of the research project and makes clear the contribution being made. The
“purpose statement” outlines the perspectives of Calvin’s views that are explored in the study.
The statement further points to the fact that a thorough study of the Luo also develops in the
process of the research project. This chapter of the study further states the limits of the study
of Calvin and that of the evaluation of his views. It states that the study only focuses on the
perspectives of Calvin’s views already outlined and the evaluative study of his views from the
perspective of the Luo members of the Africa Inland Church of Kenya.
Chapter Two centres on a study of how Calvin’s influence found its way into the Christian
practices and beliefs of the Luo. The chapter outlines a number of works published on the
study of Calvin through which Calvin’s influence is seen; a brief outline of Calvin’s life
demonstrating the nature of influences upon his own life through which he acquired skills that
subsequently became useful to him in his contribution towards the development of the
doctrine of the Holy Spirit; the cultural background of the Luo people; as well as the nature
and characteristics of the Christian beliefs and practices which form the background of the
Luo members of the Africa Inland Church. Such Christian beliefs form the basis on which
Calvin’s influence on the Church and the Luo people is evaluated. Furthermore, this chapter
of the study forms the basis upon which the succeeding chapters in the study are developed. It
is necessary to understand the manner in which Calvin’s influence found its way into the
Christian beliefs and practices of the Luo before interpreting Calvin’s views and evaluating
such views from a Luo perspective.
Chapter Three focuses on the study of Calvin’s views. It explores Calvin’s understanding of
the work of the Spirit in the sanctification of “the Christian life” and specifically of “the
Christian life as a life of Grace and Gratitude.” Concerning “the Christian life,” the study
demonstrates that Calvin understood the Spirit as the power that effects sanctification in the
Christian life, firstly, by bringing forth faith in an individual, and secondly, by working
through the aspects of faith, namely repentance, Christian life (a life of righteousness) and
prayer.
The aspect of justification, however, which Calvin also discusses under “the Christian life,”
though an activity through which renewal into the Image of God takes place by the work of
the Spirit, is not a process through which sanctification takes place. The Spirit is only
involved in the work of justification in the sense that justification is imputed by God who
exists in Three Persons (God the Father, God the Son and God the Holy Spirit) and the Spirit
therefore forms part of the Being and function of the Godhead. Furthermore, concerning Calvin’s understanding of “the Christian life as a life of Grace and
Gratitude,” the study demonstrates that Calvin understood the Spirit to sanctify believers
through the elements of the Word, Baptism, the Lord’s Supper and the Church. Calvin
understood the elements as means through which the grace of God is attained and gratitude is
demonstrated to God for His work in creation and salvation. Firstly, God’s gracious “acts”
are extended to the people through the elements and, secondly, individuals, as they observe
the elements, honour God, hence expressing gratitude to him, since the elements have been
instituted by him for this purpose.
Chapter Four deals with the evaluation of Calvin’s views from the perspective of the Luo of
the Africa Inland Church. It reconsiders Calvin’s views discussed in chapter three and
compares those views to those of the Luo. Consequently, a Luo response to Calvin’s views
develops. The chapter demonstrates that the Luo of the Africa Inland Church interpret the
work of the Spirit in “the Christian life” and “the Christian life as a life of Grace and
Gratitude” in a manner more or less similar to that of Calvin. Furthermore, the chapter
demonstrates vividly that, in spite of coming from a cultural background where belief in the
ancestral spirits is firmly rooted, the Luo make a distinction between the “Holy Spirit” and the
“ancestral spirits;” hence they submit to the work of the Holy Spirit in their Christian beliefs
and practices in spite of the fact that the concept “Holy Spirit” is translated in the Luo Bible,
the Muma Maler, as “Roho Maler” which, in plain “Dholuo” (Luo language), just means
“Clean Spirit.” The term “Clean Spirit” does not bear any reference to God the Father and
God the Son, compared to Calvin’s interpretation of the identity of the term “Holy Spirit.”
Chapter Five provides the Conclusion. It is in this chapter that the views of Calvin and the
Luo of the Africa Inland Church are reassessed. The chapter outlines the fact that Calvin’s
views have indeed had a remarkable influence on the Luo of the Africa Inland Church as
evidenced in the manner in which they respond to Calvin’s views. The Luo understand the
work of the Spirit in the sanctification of “the Christian life” and “the Christian life as a life of
Grace and Gratitude” in more or less the same way as Calvin did. This implies the enormous
influence of Calvin’s views on the people. Furthermore, the chapter also points out that,
though the Luo Christians understand who “Roho Maler” (Clean Spirit) is and understand his
related work in the sanctification of a believer, when the term “Clean Spirit” is used in a
context where the audience consists of non-believers, the non-believers in particular are not
able to make a clear distinction between what the “Holy Spirit” and “ancestral spirits” are,
since people from a Luo cultural background believe that not all spirits are bad. Some would
be seen as good depending on how they relate to the living – whether they return to haunt the
living or not. The “good spirits” may therefore be understood as “Clean Spirits” by
unbelievers. The chapter therefore concludes by offering two necessary principles for
interpreting the Holy Spirit in a Luo Christian cultural dimension. Those principles are,
firstly, that of focusing on the study of the Scripture and secondly, understanding the
dimension of “Community” in a cultural background where Luo traditional cultural values are
the dominant values.
Finally, the chapter points out that, though Calvin’s views are useful when interpreting Luo
views, the Luo need to focus, more than anything else, on the study of Scripture, in this case,
the Muma Maler – as Calvin also based his interpretation on Scripture. / AFRIKAANSE OPSOMMING: Hierdie navorsingsprojek behels ’n ondersoek na Calvyn se sienings oor die werk van die
Gees in heiligmaking waarna dit vanuit ‘n Loa perspektief geëvalueer word. Die studie oor
Calvyn fokus op die 1559 uitgawe van die Institute, terwyl die evaluasie van sy sienings
gedoen word vanuit die perspektief van die Luo van die Africa Inland Church (A.I.C.) van
Kenia. Die stigting van die Africa Inland Church is beïnvloed deur die nalatenskap van
Calvyn, veral deur aangeleenthede wat verband hou met heiligmaking. Gevolglik is ’n
ondersoek en evaluasie, gedoen vanuit ’n Luo perspektief, van Calvyn se sienings oor hierdie
onderwerp hoogs relevant.
Die studie met betrekking tot Calvyn fokus op sy verstaan van “die Christelike lewe” en “die
Christelike lewe as ‘n lewe van Genade en Dankbaarheid” en dit word dan beoordeel vanuit
’n Luo perspektief. Die hoofstukke in die studie ontwikkel en volg mekaar as volg op:
Hoofstuk Een vorm die inleiding tot die studie. Hier word die probleemstelling van die
navorsingsprojek gedefinieer asook die voorwerp van die studie. Verder bevat die hoofstuk ’n
omskrywing van die doelwit van die navorsingsprojek asook van die bydrae wat die studie
maak. Die omskrywing van die doelwit van die studie gee ook in breë trekke die perspektiewe
op Calvyn se sienings wat ondersoek sal word weer en wys verder daarop dat ’n deeglike
studie van die Luo self ook ontwikkel in die loop van die navorsingsprojek. Ten slotte toon
hoofstuk een die grense aan van hierdie studie deurdat dit duidelik gestel word dat hier slegs
gefokus word op die genoemde perspektiewe op Calvyn se sienings en slegs vanuit die
perspektief van die Luo lede van die Africa Inland Church van Kenia.
Hoofstuk Twee sentreer rondom die vraag hoe Calvyn se invloed inslag gevind het in die
Christelike praktyke en oortuigings van die Luo. ’n Oorsig word gegee van ’n aantal werke
wat gepubliseer in studies oor Calvyn waarin sy invloed gesien kan word; ’n kort oorsig van
Calvyn se lewe word gegee ten einde die aard van invloede op hom aan te toon wat aan hom
die vaardighede verleen het om mettertyd sy leer oor die Heilige Gees te ontwikkel; daar word
verwys na Calvyn se bydrae tot die ontwikkeling van die leer van die Heilige Gees; ’n oorsig
word gegee van die kulturele agtergrond van die Luo asook van die aard en eienskappe van
die Christelike oortuigings en praktyke wat die agtergrond vorm van die Luo lede van die
Africa Inland Church. Hierdie Christelike oortuigings vorm die basis waarop Calvyn se
invloed op die kerk en die Luo geëvalueer word. Hierdie hoofstuk dien as basis waarop die
daaropvolgende hoofstukke van die studie ontwikkel, aangesien dit noodsaaklik is om ’n
begrip te vorm van die wyse waarop Calvyn se invloed die Christelike oortuigings en
praktyke van die Luo binnegedring het alvorens Calvyn se sienings self geïnterpreteer en
vanuit ’n Lou perspektief geëvalueer word.
Hoofstuk Drie fokus op Calvyn se sienings, spesifiek waar dit gaan oor die werk van die
Heilige Gees in die heiliging van “die Christelike lewe” en van “die Christelike lewe as ’n
lewe van Genade en Dankbaarheid.” Wat “die Christelike lewe” aanbetref word daarop gewys
dat Calvyn die Gees verstaan het as die krag wat heiligmaking in die Christelike lewe tot
gevolg het. Dit geskied eerstens deur die bewerking van die geloof in die individu en
tweedens deur middel van spesifieke aspekte van die geloof, naamlik berou, die Christelike
lewe (’n lewe van geregtigheid) en gebed.
Die aspek van regverdigmaking, hoewel dit ’n gebeurtenis is waardeur hernuwing na die
Beeld van God deur die toedoen van die Gees plaasvind en ook deel vorm van Calvyn se
bespreking van “die Christelike lewe,” is egter nie ’n proses waardeur heiligmaking plaasvind
nie. Die Gees is slegs betrokke by regverdigmaking vir soverre Hy een van die Drie Persone
(God die Vader, God die Seun en God die Heilige Gees) binne die Drie-eenheid is en as sulks
deel uitmaak van die Wese en werk van die Godheid in die toerekening van die regverdiging. Verder, met verwysing na Calvyn se verstaan van “die Christelike lewe as ’n lewe van
Genade en Dankbaarheid,” toon hierdie studie dat die Gees volgens Calvyn gelowiges heilig
deur die elemente van die Woord, Doop, Nagmaal en die Kerk. Calvyn het hierdie elemente
verstaan as genademiddele en as middele waardeur dankbaarheid aan God betoon word vir Sy
skeppings- en verlossingswerk. In die eerste plek word God se “genadedade” deur hierdie
elemente oorgedra na mense en, tweedens, vereer individue God deur deel te hê aan hierdie
elemente. Hulle betoon ook so hul dankbaarheid aan God aangesien Hy hierdie elemente
ingestel het vir hierdie doel.
In Hoofstuk Vier word Calvyn se sienings vanuit die perspektief van die Luo van die Africa
Inland Church geëvalueer. Calvyn se sienings soos bespreek in hoofstuk drie word dan
vergelyk dit met dié van die Luo en ’n Luo respons word ontwikkel op Calvyn se sienings.
Hierdie hoofstuk toon dat die Luo van die African Inland Church die werk van die Gees in
“die Christelike lewe” en “die Christelike lewe as ’n lewe van Genade en Dankbaarheid”
interpreteer op ’n min of meer soortgelyke manier as Calvyn. Verder word duidelik gewys
hoedat die Luo, ten spyte van die feit dat hulle kom vanuit ’n kulturele agtergrond waarin die
geloof in voorvaderlike geeste diep gewortel is, wel onderskei tussen die “Heilige Gees” en
die “voorvaderlike geeste.” Gevolglik onderwerp hulle hulself aan die werk van die Heilige
Gees in hul Christelike geloofsoortuigings en praktyke, selfs al word die konsep “Heilige
Gees” in die Luo Bybel, die Muma Maler, vertaal as “Roho Maler” wat in “Dholuo” (die Luo
spreektaal) bloot “Rein Gees” beteken. Anders as in Calvyn se interpretasie van die identiteit
van die “Heilige Gees,” bevat die term “Rein Gees” egter geen verwysing na God die Vader
en God die Seun nie.
In Hoofstuk Vyf volg die Gevolgtrekking van die studie. Die sienings van beide Calvyn en
die Luo van die Africa Inland Church word in heroorweging geneem. Daar word in breë
trekke gewys op die feit dat die sienings van Calvyn ’n opmerklike invloed op die Luo van
die Africa Inland Church gehad. Die Luo verstaan die werk van die Gees in die heiliging van
“die Christelike lewe” en “die Christelike lewe as ’n lewe van Genade en Dankbaarheid” op
min of meer dieselfde wyse as Calvyn wat die geweldige invloed van Calvyn se sienings op
hulle impliseer. Verder wys hierdie hoofstuk daarop dat, hoewel Luo Christene verstaan wie
die “Roho Maler” (Rein Gees) is en wat sy heiligmakende werking met betrekking tot die
gelowige behels, die term “Rein Gees” wanneer dit gebruik word in ’n konteks van ‘n
niegelowige gehoor, laasgenoemde nie die vermoë het om duidelik te onderskei tussen die
“Heilige Gees” en “voorvaderlike geeste” nie. Die rede hiervoor is te vinde in die feit dat
vanuit die Luo se kulturele agtergrond nie alle geeste as boos beskou word nie. Afhangend
van hul verhouding met die lewendes – of hulle terugkeer om die lewendes te teister of nie –
word sommige geeste as goed beskou. “Goeie geeste” mag dus as “Rein Geeste” beskou word
deur niegelowiges. In hierdie hoofstuk word daarom twee beginsels vir die interpretasie van
die Heilige Gees in ’n Luo kulturele milieu aan die hand gedoen: eerstens ’n sterk fokus op
die bestudering van die Skrif en tweedens, begrip vir die dimensie van “Gemeenskap” in ’n
kulturele milieu waar tradisionele Luo kulturele waardes domineer.
Ten slotte wys die hoofstuk daarop dat, hoewel Calvyn se sienings nuttig aangewend kan
word by die interpretasie van Luo sienings, die Lou bo alles moet fokus op die bestudering
van die Skrif – in die geval van die Luo, die Muma Maler – aangesien ook Calvyn immers sý
interpretasie op die Skrif baseer het.
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Sending words into battle : Reformation understandings and uses of letter and spirit /Kunz, Marcus R. January 2002 (has links)
Thesis (Ph. D.)--University of Chicago, Divinity School, August 2002. / Includes bibliographical references. Also available on the Internet.
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Calvinism and the early Restoration Movement leadersFree, Preston William, January 2007 (has links)
Thesis (M.A.)--Cincinnati Christian University, 2007. / Includes abstract and vita. Includes bibliographical references (leaves 103-106).
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Calvinism and the early Restoration Movement leadersFree, Preston William, January 2007 (has links)
Thesis (M.A.)--Cincinnati Christian University, 2007. / Includes abstract and vita. Description based on Print version record. Bibliography: leaves 103-106.
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Sending words into battle Reformation understandings and uses of letter and spirit /Kunz, Marcus R. January 2002 (has links)
Thesis (Ph. D.)--University of Chicago, Divinity School, August 2002. / Includes bibliographical references. Also available on the Internet.
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La notion de grâce irrésistible dans la Response aux calomnies d'Albert Pighius de Jean Calvin / Notion de grâce irrésistible dans la Réponse aux calomnies d'Albert Pighius de Jean CalvinPinard, André 11 April 2018 (has links)
La thèse présente la doctrine de la grâce mise de l'avant dans la Response aux calomnies d'Albert Pighius (RCAP), publiée en 1543 par Jean Calvin, afin de savoir si, d'après le réformateur, l'élu peut résister à la grâce de Vinitium fidei. Une autre question consiste à savoir si l'absence d'usage de la racine « irresistibil- » dans les contextes d'emploi du mot « gratia », chez le réformateur, nous oblige à considérer anachronique l'usage - en études calviniennes - du syntagme « grâce irrésistible » popularisé environ un siècle plus tard. Selon nous, la notion de grâce irrésistible constitue, chez Calvin, le corollaire de la notion de serf arbitre. Évolution terminologique ne signifie pas discontinuité. L'approche historique sous-tend notre recherche dont la RCAP, en ses versions française et latine, représente la source principale. Nous avons aussi tenu compte des autres ouvrages calviniens d'importance majeure pour le thème, dont les versions latine (1539) et française (1541) de l'Institution chrétienne, de même que du De libero hominis arbitrio et de gratia divina (DLHA) de Pighius. Deux chapitres de mise en contexte sont suivis de deux autres consacrés à l'analyse de la RCAP, faisant intervenir l'information d'incidence peccatologique et sotériologique. Un dernier chapitre nous a permis d'effectuer la synthèse thématique de l'information recueillie. Les passages les plus pertinents renvoient au De correptione et gratia d'Augustin, dans le cadre duquel sont distinguées la grâce résistible de l'économie adamique prélapsaire et la grâce de l'économie chrétienne - irrésistible - qui assure infailliblement le salut et à laquelle les élus ne peuvent résister. Sont soulignés le caractère irrésistible de l'inspiration secrète, de l'appel intérieur et de l'attrait spirituel, le lien entre l'irrésistibilité de Yinitium fidei et la doctrine de la sanctification, puis son incidence sur la piété chrétienne. La présente étude nous amène à constater que, selon l'enseignement de la RCAP de Jean Calvin, les élus ne peuvent résister à la grâce de l'initium fidei. L'usage du syntagme « grâce irrésistible » n'est donc pas anachronique. En outre, la nécessité d'une traduction plus fidèle du terme « arbitrium » dans les textes théologiques de la Réformation a été mise en lumière
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