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.
| Identifer | oai:union.ndltd.org:netd.ac.za/oai:union.ndltd.org:sun/oai:scholar.sun.ac.za:10019.1/19445 |
| Date | 03 1900 |
| Creators | Kamiruka, Jack U. |
| Contributors | Smit, D.J., Koopman, N.N., Stellenbosch University. Faculty of Theology. Dept. of Systematic Theology and Ecclesiology. |
| Publisher | Stellenbosch : Stellenbosch University |
| Source Sets | South African National ETD Portal |
| Language | en_ZA |
| Detected Language | English |
| Type | Thesis |
| Format | 188 leaves |
| Rights | Stellenbosch University |
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