Johannes Calvijn’s Institutie, of Onderwijzing in de christelijke , Volume 1. By Johannes Calvijn. About this book. Terms of Service. Johannes Calvijn’s Institutie, of Onderwijzing in de christelijke , Volume 3. By Johannes Calvijn. About this book. Terms of Service. Offered in Catawiki’s Book Auction (Pre): Johannes Calvijn – Institutie ofte Onderwijsinge inde Christelicke Religie – Theology.
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Five hundred years on: The five so-called solasnamely sola gratia [by grace alone], sola scriptura [by Scripture alone], sola fidei [by faith alone], solus christus [Christ alone] and soli Deo gloria [glory to God alone], are widely accepted as insstitutie expressions of the convictions of the Reformation.
Although not necessarily in the same terms, the content of the solas are also found in the thought of Calvin. These matters influenced the Synod of Dordrecht in its acceptance of the Three Formulas of Unity as reformed confessions of faith and its affirmation insittutie the Dordt Church Order.
The said South African churches accept the Three Formulas of Unity as confessions of faith and view their church orders as a modern version of the Dordt Church Order – adapted to the demands of the time. This article mainly examines the consequences of sola scriptura and sola fidei on the church orders of the two churches.
In terms of these two solasboth have traces of the Reformation after years. Traces of the Reformation?
Johannes Calvijn by Jaron Murre on Prezi
There is no consensus as to the identification of the traces of the Reformation of the 16th century. The Lutheran, Reformed, Anglican and Pentecostal Churches can all trace their earliest origin in some way to the Reformation with many accepting as the official beginning of the Reformation in Germany, spreading calvojn from there, cf. There are also differences concerning the grouping of these churches.
Protestant Churches is nevertheless a collective noun referring to churches coming out of the Reformation. In his discussion of the variegated interpretation and variation of Reformational influence, Smit finds the 20th-century theologian Karl Barth’s view useful. In doing so he distinguishes four kinds of approaches to the legacy of the Reformation: In the antiquarian approach, people strive to maintain the status quo and to pursue their former views, convictions and formulations.
They create the impression, for example, that Calvin knew everything and that new concepts and developments are instirutie. They view themselves as Calvinists or Reformational because they adhere to former ideas. In the ideological approach, people select information from the Reformation in order to back their own convictions, preferences, interests and objectives.
They thus use czlvijn Reformation selectively and apologetically. In the emotional approach, people want to feel Reformational. For them, Reformational devoutness and spirituality are of prime importance.
They honour certain figures of the Reformation as heroes because of their devoutness and endeavour to indtitutie them. In his using of the distinctions of Barth, Smit supports the latter’s view that these three approaches all represent a distorted image of the Reformation.
And although he doubts Barth’s understanding and usage of the Scriptures and confessions in his context, he supports Barth’s plea for a fourth institutue Do what Calvin did. This entailed listening to God’s Word and reacting thereto with a public confession of faith in word and deed Smit Smit’s criticism, however, does not alter instituutie fact that in his understanding of Barth’s sketch of Calvin the latter can be linked to three of the solas of the Calivjn The instiutie solaswhich include these three as well as sola gratia and solus Christusare widely accepted as a key expression of the spiritual legacy of the Reformation: This article, however, is restricted to a summary of the legacy of John Calvinthe Reformer from Geneva and spiritual father leader of reformed churches.
Johannes Calvijn’s Institutie, of Onderwijzing in de christelijke …, Volume 3
In doing so and in order to prevent too broad an approach, we limit this study to the essence of Calvin on two solasthe Church Order of the Reformed Synod of Dordt which was instrumental in it and two South African Reformed Churches in their reflection of it. The aim is the latter: The main question is: For him, theology is biblical exegesis. The Bible through which the Triune God reveals himself as the One and Only Creator and Redeemer and which proclaims God’s sovereignty over the entire creation and therefore over church and state the sola scriptura.
Man’s sin and disobedience have deprived him of the ability to know the real God. However, God reveals himself to mankind in Christ. Christ as the only Redeemer was promised in the Old Testament and this promise was fulfilled in the New Testament according to the sola scriptura.
God approaches his people or the church with predestined grace, institutle he makes man believe in his Word and to accept the Word as the only way in which he can be saved sola scriptura, sola gratia and sola fide.
Calvin elaborates on Augustine when he states predestination and reprobation: According to Calvin, faith is a gift of God’s grace cf. Calvin in Sizoo II s. He thus operates with sola scriptura, sola gratia, sola fide and solus Christus.
De Jong and Praamsma point out correctly that Calvin distinguishes three functions of the 10 Commandments: The Bible instructs that the state authority must protect the church and maintain the law of God. By implication God’s law also demands equitable labour relations, fair interest, honest work and a life directed to God’s glory. Calvin in Sizoo III s. Against this background the Synodical Commission on Doctrine and Current Affairs of the General Synod of the Dutch Reformed Church or Calvljn rightly mentions in its report to the Synod that these five solas are a concise way of expressing the key issues of being reformational – a clear current in the Reformation NGK : For many Reformed valvijn the solas are the key issues of the actual Reformation.
Instituite also describes the solas by implication from man’s side or experienced by the believers. He mentions the guiding and liberating power of five key motives in the Reformation: Thus far, little mention has been made on the role of the Holy Spirit in the thoughts of Calvin and the Reformation. Father, son and Holy Spirit and the solas. Jonker correctly calls Calvin the theologian of the Holy Spirit.
According to him, the doctrine of the Holy Spirit forms the nature of Callvijn entire theology. Calvin involved the Spirit in the fulfilment of predestination or salvation.
For Calvin, the Word was more than simply the living Word of sermons. For him, the Scriptures as used by the Holy Spirit determine human life and highlight God’s will for the life of his people.
Jonker indicates Calvin as an exponent of the ‘ teologie van die derde artikel ‘ [theology of the third article] or of the Holy Spirit which, in the Apostles’ Creed, follows the confession of God the Father and God the Son, their being and work. The articles mention ‘ glo in ‘ [believe in God] the Father, the Son and the Holy Spirit, but ‘ glo aan ‘ [believe in the institution] the holy Christian church.
This is about belief in the Triune God rather than belief in the valuable elements of creation which the three Persons of God each achieve. The third article in the Apostles’ Creed addresses the Holy Spirit and what he does: The five solas can only operate through the Triune God. God the Father decides and rules over man’s salvation and obedience; salvation is mediated by Christ as the mediator and Redeemer who as God also becomes man, dies and resurrects, and God the Holy Spirit effects redemption and new life in Christ through the Word cf.
Calvin in Sizoo I s. Words such as ‘ erfenis ‘ [legacy], ‘ kernmotiewe ‘ [key motives] and ‘ kernsake ‘ [key issues] describe constants that must, in all situations, yield a reformational identity.
The traces of the Reformation of years ago are recognised at present from the cherishing of, or using the solas of that time Strauss The question instituite is: True to the title of this article ‘some traces’the search for these traces is restricted to two aspects: However, these two solas as inextricably linked to the other solas.
The implementation of both solas is therefore not simple, but still determining in some of the provisions of the church orders. The National Synod of Dordrecht decided on two issues for churches in the Dutch Reformed tradition: In Wesel, for example, ministers were expected to verbally declare their agreement with the Two Formularies. Emden amended calvikn agreement to a signing of the Formularies Strauss Upon this, Dordrecht decided in that signing the confessions of faith follows an agreement with ‘ een accuraat formulier ‘ [an accurate formulary].
This formulary indicated an agreement with the doctrine formulated ‘ begrepen in ‘ in the confessions of faith as Scriptural or bound to the sola scriptura Kuyper s. What enhanced the impact of this Dordrecht Synod in the 17th century was that, as a National Dutch Synod, it was also an ecumenical synod with the drawing up of the Istitutie. HH Kuyper calls this the first inztitutie Gereformeerde oecumenische concilie ‘ [Reformed ecumenical council].
Reformed confessions insyitutie faith and reformed church orders sought their direction by following the constants of the Reformation.
The Three Formularies reflect the solas in the expression of the soteriology of the Reformation Jonker Examples of these are legion. The sola scriptura is reflected in the Three Formularies’ attempt to base their instigutie on Scripture alone NG Kerk-Uitgewers In addition, faith, as the means whereby the believer accepts God’s salvation out of grace and not a worthy task, plays a key role in all three – a reflection of sola gratia and sola fide.
This aspect is briefly explained on the basis of the importance of the correlation election-proclamation-faith or sola gratia, sola scriptura and sola fide in each of the Three Formularies Strauss The DCO’s emphasis on the fundamental equality of services offices and congregations and its provisions for the official nature of public worship and communion-service are an attempt to allow the Word alone to govern – sola scriptura.
The Biblical sola scriptura is directed by the Holy Spirit on man’s sola fide and plays the key role in the church service. In principle, this means a bond with the DCO’s defining of reformational constants or principles and not with its practical or concrete provisions Strauss The latter would only confirm Smit’s reference to an antiquarian approach to the Reformation.
For the RCSA the acceptance of the DCO, as adapted to contemporary circumstances, means that it follows in the footsteps of the Reformation and Calvin as far as church orders are concerned. These constants direct the approach of both church orders and result in keeping to sola scriptura and sola fide – the Reformational aspects to which this article briefly pays attention. For the purposes of this article, the focus on sola scriptura is restricted to the primate of the Word of God and the anti-hierarchic principle of the offices and meetings in the church.
As far as the sola fide is concerned, the focus is on the formulated confessions of faith and the church as a meeting of believers. This point of reference should also be reflected in its typical church activities.
The DCO’s concrete point of departure of the sola scriptura leaves, for example, traces in its articles 31 and DCO article 31 stipulates that majority decisions of major assemblies traditionally the meetings in which more than one church or congregation is involved, Strauss Two issues require our attention. Firstly, it goes without saying that the sovereignty of the Word is accepted in church meetings. In the DCO it is thus only named and not motivated.
In addition, decisions are only authoritative if backed by the Word. Decisions must rest on the Word and thus on Christ’s authority Jonker