THE PROVENANCE OF JOHN CALVIN'S EMPHASIS ON THE ...

More documents

Recommendations

Info

deliberate on the Wittenberg Concord and the First Helvetic Confession. 433 According to de Greef, "What Calvin's contribution to the synod was is not clear." 434 In late 1536 and early 1537, Farel and Calvin (now appointed, though never formally ordained, a pastor of the church of Geneva 435 ) were all engaged in formulating confessions and ecclesial ordinances for the church of Geneva. These included the Confession de la foy, the Articles concernant l'organisation de l'église . . . à Genève, and the Instruction et confession de foy don't on use en l'église de Genève. 436 It is entirely likely that Calvin was reading Melanchthon's 1535/36 edition of the Loci communes at this time, a reading which may have borne influence on his 1537/38 Instruction as much as on his 1539 Institutio. 437 In September 1537, a company of Swiss ministers gathered again in Bern. Prevailed upon by him, the Bern ministers granted Bucer another hearing regarding a theological rapprochement between the Wittenberg Concord and the First Helvetic Confession. 438 Interestingly, it was "Bucer's actions in Bern in the fall of 1537 that led 433 See Bruening, Calvinism's First Battleground, 79. Discussed were the Formula Concordia, or Wittenberg Concord, drawn up by Melanchthon in May and signed 29 May 1536 by Melanchthon and Luther, among others from Augsburg, and by Bucer and Capito, among other South German ministers excepting the minister of Constance; and the First Helvetic Confession, also known as the Second Confession of Basel, drafted in Basel in Janaury 1536; Bucer and Capito had significant influence in the writing of its articles on the sacraments. See also Hastings Eells, Martin Bucer (New Haven: Yale University Press, 1931), 203ff. 434 De Greef, Writings of John Calvin, 29. 435 Ganoczy, Young Calvin, 111-112. 436 Recall from the previous chapter that this catechism is significant for this study given its expression of the "bond of the Spirit" in relation to communion with Christ in the Lord's Supper. 437 Muller, Unaccommodated Calvin, 187. 438 Bruening, Calvinism's First Battleground, 82ff. 130
to his complete vilification by the Swiss," 439 at least among the Bernese and the Zurichers; among the Genevans, it was at this time that Calvin, Farel, and Viret presented—at least to Bucer and Capito—the Confessio fidei de eucharistia. 440 As noted in the previous chapter, this is the first of "Calvin's" confessions to speak of Christ's Spirit as "the bond of our participation in him, [such that] he really feeds us with the substance of the body and blood of the Lord to everlasting life, and vivifies us by participation in them." 441 Bucer and Capito subscribed to this confession, with Bucer adding his own brief commentary. 442 In January 1538, Calvin addressed a letter to Bucer that reveals his increasing interest in and familiarity with Bucer's work. Already in his 1536 Institutio, Calvin betrays the influence of Bucer's commentary on the gospels (1527 and 1530) on his thought, given a few theological inflections expressed there. 443 In early 1538, writes Gilmont, Calvin penned a long letter to Bucer "encouraging him to calm tensions over the doctrine of the Lord's Supper." 444 In the midst of that letter, Calvin declares himself familiar with several of Bucer's works, including "the 1529 Commentary on the Psalms, 439 Bruening, Calvinism's First Battleground, 83. 440 As noted in the previous chapter, "one must be cautious to claim Calvin, Farel, or Viret as the sole author of this consensus statement. Furthermore, since it is a consensus statement, one must also be cautious about claiming it as a comprehensive summary of any one subscriber's entire doctrine of the Lord's Supper." 441 Bruening, Calvinism's First Battleground, 83. The bracketed portion is a modification of Reid's translation (Calvin: Theological Treatises, 168). "Ergo spiritum eius vinculum esse nostrae cum ipso particpationis agnoscimus, sed ita ut nos ille carnis et sanguinis Domini substantia vere ad immortalitatem pascat, et eorum participatione vivificet" (CO 9:711). 442 For more, see Chapter 2 above and Chapter 6 below. 443 Ganoczy, Young Calvin, 159ff. Also Gilmont, Calvin and the Printed Book, 172, with reference to Ganoczy. 444 Gilmont, Calvin and the Printed Book, 172. 131
Page 1 and 2:
THE PROVENANCE OF JOHN CALVIN'S EMP
Page 3 and 4:
THE PROVENANCE OF JOHN CALVIN'S EMP
Page 5 and 6:
For Paul, Liesl, & Annemarie. Witho
Page 7 and 8:
CONTENTS Acknowledgments...........
Page 9 and 10:
ACKNOWLEDGMENTS I am deeply indebte
Page 11 and 12:
ABBREVIATIONS BDS Bucer, Deutsche S
Page 13 and 14:
INTRODUCTION With respect to one of
Page 15 and 16:
and secondary source material to my
Page 17 and 18:
among humanists who dwell deeply on
Page 19 and 20:
of the Greek Fathers for whom the i
Page 21 and 22:
Optima ineundae concordiae ratio (1
Page 23 and 24:
in the Supper," 13 Calvin refers to
Page 25 and 26:
To make his point even more forthri
Page 27 and 28:
I come to close quarters at once wi
Page 29 and 30:
ends. 33 Read critically it becomes
Page 31 and 32:
purpose, 'My flesh is meat indeed,'
Page 33 and 34:
eality" (rei exhibitionem). 51 That
Page 35 and 36:
themselves, because of their "natur
Page 37 and 38:
locally present on earth, at least
Page 39 and 40:
that there is a medium between thes
Page 41 and 42:
another to receive." 85 The "nature
Page 43 and 44:
the mouth of faith, 91 are truly fe
Page 45 and 46:
concordiae ratio of 1560, "raises u
Page 47 and 48:
1.4 Coda under the symbols of bread
Page 49 and 50:
CHAPTER 2 A STUDY OF CALVIN'S REFER
Page 51 and 52:
a historical development." 108 As J
Page 53 and 54:
The chapter itself unfolds as a chr
Page 55 and 56:
instructs us by his Word, confirms
Page 57 and 58:
and blood in the Supper, he does no
Page 59 and 60:
In light of his first treatment of
Page 61 and 62:
y which under bread and wine he rep
Page 63 and 64:
under the bread, or of the blood un
Page 65 and 66:
participation we are fed on eternal
Page 67 and 68:
François Gilmont conclude, "If it
Page 69 and 70:
enclosed under some corruptible ele
Page 71 and 72:
paragraphs before in this very trea
Page 73 and 74:
preaching, as far as God uses the i
Page 75 and 76:
moved and our souls opened for the
Page 77 and 78:
ody, spirit, and soul with him. The
Page 79 and 80:
In this passage Calvin concerns him
Page 81 and 82:
order that they might truly receive
Page 83 and 84:
minister and catechumen. He publish
Page 85 and 86:
exert his energy (virtutem) by his
Page 87 and 88:
same year Calvin published a liturg
Page 89 and 90:
the vital role of the Holy Spirit w
Page 91 and 92: communicated in the sacrament, and
Page 93 and 94: (per spiritum), even although it is
Page 95 and 96: sacramentally, is Calvin's emphasis
Page 97 and 98: The nub of disagreement between Cal
Page 99 and 100: are three: "that the signs are not
Page 101 and 102: seemingly conceded the use of the t
Page 103 and 104: Spirit still figures as the "agent"
Page 105 and 106: truly fulfils what he figures, he t
Page 107 and 108: CHAPTER 3 A NARRATIVE, BIOGRAPHICAL
Page 109 and 110: with another, one must not simply i
Page 111 and 112: Paris were reading, appreciating, a
Page 113 and 114: Faculty and Parlement censured Berq
Page 115 and 116: devotio moderna" who longed for his
Page 117 and 118: Beyond the foregoing detail, little
Page 119 and 120: "brilliant classical scholar" 332 o
Page 121 and 122: oyally endowed lectures in the 'thr
Page 123 and 124: In May 1532, Calvin returned to Orl
Page 125 and 126: writes: "Like most of the humanists
Page 127 and 128: possibility exists, to which father
Page 129 and 130: which offered scholars opportunitie
Page 131 and 132: Oecolampadius' death in 1531 (just
Page 133 and 134: communes theologici, the first edit
Page 135 and 136: What of patristic influence? Lane t
Page 137 and 138: open repudiation of the "papist" in
Page 139 and 140: the churches and the destruction of
Page 141: defended the evangelical position,
Page 145 and 146: is wholly due to "the secret and mi
Page 147 and 148: intention of devoting himself once
Page 149 and 150: Among medievals: Calvin cites Thoma
Page 151 and 152: whether positive or negative, of Me
Page 153 and 154: sources—the exegesis of Origen, 4
Page 155 and 156: placing loci into their commentarie
Page 157 and 158: "confluence" of humanistic and scho
Page 159 and 160: And, of course, Calvin seems to hav
Page 161 and 162: specifically refers include Bernard
Page 163 and 164: By now, an emphasis on the Holy Spi
Page 165 and 166: traditions, rather than by way of h
Page 167 and 168: subsequent early expressions (prepa
Page 169 and 170: distinguished Calvin's earliest ins
Page 171 and 172: sacraments" as seals of promises).
Page 173 and 174: that "a static view of the eucharis
Page 175 and 176: Supper between the publication of t
Page 177 and 178: Davis continues just a little on: O
Page 179 and 180: Chrysostom and published it in one
Page 181 and 182: It was in a sermon which Erasmus ha
Page 183 and 184: Like van't Spijker, Wendel claims d
Page 185 and 186: up again the question of the proven
Page 187 and 188: CHAPTER 5 ASSIMILATION: CALVIN'S DO
Page 189 and 190: when Calvin concerns himself with "
Page 191 and 192: the Lord's Prayer, and the Sacramen
Page 193 and 194:
creation, "we are never to doubt or
Page 195 and 196:
We are persuaded that there is for
Page 197 and 198:
Here, the "efficacy" of the Spirit
Page 199 and 200:
length. While the doctrine of the T
Page 201 and 202:
Calvin's Trinitarian conception of
Page 203 and 204:
… our faith receives from baptism
Page 205 and 206:
the Godhead into itself. Now who do
Page 207 and 208:
As noted in Chapter 2, Calvin inter
Page 209 and 210:
Calvin broaches the conception of d
Page 211 and 212:
with respect to the person and work
Page 213 and 214:
In his exposition of the confession
Page 215 and 216:
So Christ, the Son, is appointed by
Page 217 and 218:
us to seal the gift of a thing invi
Page 219 and 220:
himself, not the Spirit, but Christ
Page 221 and 222:
Spirit He consecrates us as temples
Page 223 and 224:
This is evident from Calvin's prefa
Page 225 and 226:
CHAPTER 6 ASSIMILATION: THE THOUGHT
Page 227 and 228:
integrate his ideas into a powerful
Page 229 and 230:
Bourges. 694 So it is not unlikely,
Page 231 and 232:
Luther's own doctrine of the Lord's
Page 233 and 234:
Luther's doctrine of the Lord's Sup
Page 235 and 236:
Supper of 1528, 718 Luther employs
Page 237 and 238:
proof that only a spiritual eating,
Page 239 and 240:
ifurcation of these two views, not
Page 241 and 242:
The point is then, that although Ca
Page 243 and 244:
naturally'—vere et efficaciter ex
Page 245 and 246:
Therefore just as the word is an in
Page 247 and 248:
eading them." 760 Given its context
Page 249 and 250:
this view in his definition of the
Page 251 and 252:
the contemplation of faith" (adesse
Page 253 and 254:
doctrine as an argument for Christ'
Page 255 and 256:
physically." This fact seemingly mi
Page 257 and 258:
He then proceeds to his exegetical
Page 259 and 260:
sharers in all his blessings." 800
Page 261 and 262:
century. 808 Oecolampadius had been
Page 263 and 264:
Oecolampadius' treatment of the sac
Page 265 and 266:
The extent to which Calvin had acce
Page 267 and 268:
Clearly Oecolampadius is concerned
Page 269 and 270:
Calvin's thought and expression is
Page 271 and 272:
faithfully defending his predecesso
Page 273 and 274:
which, being received spiritually b
Page 275 and 276:
sacraments, as signs of things sign
Page 277 and 278:
espect to the sacraments, at least
Page 279 and 280:
eliever, operatio spiritu sancti. A
Page 281 and 282:
The Zwinglian, even "Karlstadtian,"
Page 283 and 284:
judiciously, distinguished his thou
Page 285 and 286:
Bucer and Capito given that it was
Page 287 and 288:
might have been picked up from Bren
Page 289 and 290:
"Lutheran-leaning," or, as Amy Nels
Page 291 and 292:
Confessionis Augustanae (1530), 912
Page 293 and 294:
Spirit might incite confusion, migh
Page 295 and 296:
signified. Christ himself is encoun
Page 297 and 298:
The 1537 Synod of Bern was called,
Page 299 and 300:
This is the confession Bucer ratifi
Page 301 and 302:
Lausanne, but also the Pays de Vaud
Page 303 and 304:
the disputation, the Lord's Supper
Page 305 and 306:
By esprit, Viret is presumably spea
Page 307 and 308:
ecepvoir de grace en son corps et e
Page 309 and 310:
thought, though never in a direct q
Page 311 and 312:
1542, when he edited for publicatio
Page 313 and 314:
efers to the Spirit as the nexus be
Page 315 and 316:
Now, it cannot be declared definiti
Page 317 and 318:
Charybdis of Zwingli's spiritualist
Page 319 and 320:
Since Calvin's early interest in th
Page 321 and 322:
"Calvin's use of the fathers (espec
Page 323 and 324:
. . . quando hoc beneficii per spir
Page 325 and 326:
the Spirit as the vinculum 1013 —
Page 327 and 328:
Interestingly, in his presentation
Page 329 and 330:
is likely spurious, its preparer be
Page 331 and 332:
Once again Calvin's signature expla
Page 333 and 334:
of the Institutio, and the expressi
Page 335 and 336:
Even though such an expression is n
Page 337 and 338:
Throughout the dialog between the K
Page 339 and 340:
himself." So Butin, for one among o
Page 341 and 342:
sacramental is equivalent merely to
Page 343 and 344:
Spirit is not expressed in Augustin
Page 345 and 346:
Ratramnus were monks at the Benedic
Page 347 and 348:
as the papal legate designated to p
Page 349 and 350:
Lord's Supper and Ratramnus'. 1089
Page 351 and 352:
Here, as in the passage above, Ratr
Page 353 and 354:
theological tradition of the church
Page 355 and 356:
8.1 Calvin's Liturgy: Context and C
Page 357 and 358:
himself and printed in Strasbourg i
Page 359 and 360:
On the day of the Lord's Supper, th
Page 361 and 362:
himself invites us to His Table: th
Page 363 and 364:
one "disposes" one's soul "to be no
Page 365 and 366:
edition of his Institutio, "suggest
Page 367 and 368:
Their content is likewise distinct.
Page 369 and 370:
lavishness of God's "peace, grace,
Page 371 and 372:
Bürki suggests. And yet such a ric
Page 373 and 374:
Bucer's rhetorical set-up of this c
Page 375 and 376:
truly be for us the communion of Hi
Page 377 and 378:
in true childlike trust, and always
Page 379 and 380:
"Gott sei gelobet" or a psalm, afte
Page 381 and 382:
The prayer of confession immediatel
Page 383 and 384:
Calvin's Genevan and Strasbourg rub
Page 385 and 386:
not only Germany, but also the Neth
Page 387 and 388:
However, given their thematic struc
Page 389 and 390:
For all their resonance, though, it
Page 391 and 392:
disposition could subscribe to it,
Page 393 and 394:
and beyond? 1213 What is the measur
Page 395 and 396:
CONCLUSION The front matter of this
Page 397 and 398:
expositions of the sacrament—pres
Page 399 and 400:
uniquely ordained for such proclama
Page 401 and 402:
Institutio christianae religionis,
Page 403 and 404:
Hazlett, W. Ian P. "Calvin's Latin
Page 405 and 406:
-----. "Confession on the Eucharist
Page 407 and 408:
-----. De Trinitate, translated by
Page 409 and 410:
Battles, Ford Lewis. "The Sources o
Page 411 and 412:
-----. Revelation, Redemption, and
Page 413 and 414:
Farge, Benjamin W. Orthodoxy and Re
Page 415 and 416:
Guggisberg, Hans R. Basel in the Si
Page 417 and 418:
Koopmans, J. Het oudkerkelijk dogma
Page 419 and 420:
Macy, Gary. The Theologies of the E
Page 421 and 422:
Neuser, Wilhelm H., and Brian G. Ar
Page 423 and 424:
Partee, Charles. "Farel's Influence
Page 425 and 426:
------. "Philip Melanchthon." In Re
Page 427 and 428:
van Stam, Frans Pieter. "Das Verhä
show all

THE PROVENANCE OF JOHN CALVIN'S EMPHASIS ON THE ...

You also want an ePaper? Increase the reach of your titles

Delete template?

Save as template?