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

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obustly pneumatological doctrine of the Trinity may, in fact, from a theological perspective, be considered the provenance or impetus of his robustly pneumatological doctrine of the sacrament. As demonstrated in this chapter, this is evident just from a comparison of Calvin's discussions of the Trinity and of the sacraments in the 1536 Institutio and the 1539 Institutio, as well as works of the intervening period. 212
CHAPTER 6 ASSIMILATION: THE THOUGHT OF CONTEMPORARIES John Calvin was a second generation reformer. 684 By the time he left Noyon to take up his studies in Paris in 1523, Luther and those whom Luther would later decry as fanatics were already parting ways. By the time he attained his degree in law and had returned to Paris in 1531, the so-called first eucharistic controversy of the Reformation had already come to a head at the Marburg Colloquy (1529). Its divisions were sealed some months later at the Diet of Augsburg (1530): There it was apparent that the catholic church of the West had irreparably fractured; there it was apparent, too, that the Protestant side of that division was fracturing further, precisely over disagreement about the sacrament of unity, the sacrament of the Lord's Supper. By the time Calvin had published his first exposition on the Lord's Supper in 1536, Bucer and Melanchthon, along with some of their colleagues, had refreshed hope of reconciliation between the two factions, preparing and promoting the Wittenberg Concord. So, by the time Calvin issued his first word on the Lord's Supper, reformers had already issued countless words on the topic, in publications, disputations, 684 Lee Palmer Wandel, The Eucharist in the Reformation: Incarnation and Liturgy (New York: Cambridge University Press, 2006), 140. Wandel puts it this way: "Calvin came to the question of the Eucharist from a life that differed from Luther's in the large and in the small. Calvin was twenty-five years younger than Luther and in those twenty-five years, a familiar world had been lost, other, strange, worlds, found." See also Zachman, John Calvin as Teacher, Pastor, and Theologian, 27. 213
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THE PROVENANCE OF JOHN CALVIN'S EMP
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THE PROVENANCE OF JOHN CALVIN'S EMP
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For Paul, Liesl, & Annemarie. Witho
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CONTENTS Acknowledgments...........
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ACKNOWLEDGMENTS I am deeply indebte
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ABBREVIATIONS BDS Bucer, Deutsche S
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INTRODUCTION With respect to one of
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and secondary source material to my
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among humanists who dwell deeply on
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of the Greek Fathers for whom the i
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Optima ineundae concordiae ratio (1
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in the Supper," 13 Calvin refers to
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To make his point even more forthri
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I come to close quarters at once wi
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ends. 33 Read critically it becomes
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purpose, 'My flesh is meat indeed,'
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eality" (rei exhibitionem). 51 That
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themselves, because of their "natur
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locally present on earth, at least
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that there is a medium between thes
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another to receive." 85 The "nature
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the mouth of faith, 91 are truly fe
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concordiae ratio of 1560, "raises u
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1.4 Coda under the symbols of bread
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CHAPTER 2 A STUDY OF CALVIN'S REFER
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a historical development." 108 As J
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The chapter itself unfolds as a chr
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instructs us by his Word, confirms
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and blood in the Supper, he does no
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In light of his first treatment of
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y which under bread and wine he rep
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under the bread, or of the blood un
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participation we are fed on eternal
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François Gilmont conclude, "If it
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enclosed under some corruptible ele
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paragraphs before in this very trea
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preaching, as far as God uses the i
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moved and our souls opened for the
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ody, spirit, and soul with him. The
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In this passage Calvin concerns him
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order that they might truly receive
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minister and catechumen. He publish
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exert his energy (virtutem) by his
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same year Calvin published a liturg
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the vital role of the Holy Spirit w
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communicated in the sacrament, and
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(per spiritum), even although it is
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sacramentally, is Calvin's emphasis
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The nub of disagreement between Cal
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are three: "that the signs are not
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seemingly conceded the use of the t
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Spirit still figures as the "agent"
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truly fulfils what he figures, he t
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CHAPTER 3 A NARRATIVE, BIOGRAPHICAL
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with another, one must not simply i
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Paris were reading, appreciating, a
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Faculty and Parlement censured Berq
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devotio moderna" who longed for his
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Beyond the foregoing detail, little
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"brilliant classical scholar" 332 o
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oyally endowed lectures in the 'thr
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In May 1532, Calvin returned to Orl
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writes: "Like most of the humanists
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possibility exists, to which father
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which offered scholars opportunitie
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Oecolampadius' death in 1531 (just
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communes theologici, the first edit
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What of patristic influence? Lane t
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open repudiation of the "papist" in
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the churches and the destruction of
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defended the evangelical position,
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to his complete vilification by the
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is wholly due to "the secret and mi
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intention of devoting himself once
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Among medievals: Calvin cites Thoma
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whether positive or negative, of Me
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sources—the exegesis of Origen, 4
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placing loci into their commentarie
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"confluence" of humanistic and scho
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And, of course, Calvin seems to hav
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specifically refers include Bernard
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By now, an emphasis on the Holy Spi
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traditions, rather than by way of h
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subsequent early expressions (prepa
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distinguished Calvin's earliest ins
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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: This is evident from Calvin's prefa
Page 227 and 228: integrate his ideas into a powerful
Page 229 and 230: Bourges. 694 So it is not unlikely,
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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
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sacraments, as signs of things sign
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espect to the sacraments, at least
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eliever, operatio spiritu sancti. A
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The Zwinglian, even "Karlstadtian,"
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judiciously, distinguished his thou
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Bucer and Capito given that it was
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might have been picked up from Bren
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"Lutheran-leaning," or, as Amy Nels
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Confessionis Augustanae (1530), 912
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Spirit might incite confusion, migh
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signified. Christ himself is encoun
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The 1537 Synod of Bern was called,
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This is the confession Bucer ratifi
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Lausanne, but also the Pays de Vaud
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the disputation, the Lord's Supper
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By esprit, Viret is presumably spea
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ecepvoir de grace en son corps et e
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thought, though never in a direct q
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1542, when he edited for publicatio
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efers to the Spirit as the nexus be
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Now, it cannot be declared definiti
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Charybdis of Zwingli's spiritualist
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Since Calvin's early interest in th
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"Calvin's use of the fathers (espec
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. . . quando hoc beneficii per spir
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the Spirit as the vinculum 1013 —
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Interestingly, in his presentation
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is likely spurious, its preparer be
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Once again Calvin's signature expla
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of the Institutio, and the expressi
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Even though such an expression is n
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Throughout the dialog between the K
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himself." So Butin, for one among o
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sacramental is equivalent merely to
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Spirit is not expressed in Augustin
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Ratramnus were monks at the Benedic
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as the papal legate designated to p
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Lord's Supper and Ratramnus'. 1089
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Here, as in the passage above, Ratr
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theological tradition of the church
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8.1 Calvin's Liturgy: Context and C
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himself and printed in Strasbourg i
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On the day of the Lord's Supper, th
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himself invites us to His Table: th
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one "disposes" one's soul "to be no
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edition of his Institutio, "suggest
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Their content is likewise distinct.
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lavishness of God's "peace, grace,
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Bürki suggests. And yet such a ric
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Bucer's rhetorical set-up of this c
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truly be for us the communion of Hi
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in true childlike trust, and always
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"Gott sei gelobet" or a psalm, afte
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The prayer of confession immediatel
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Calvin's Genevan and Strasbourg rub
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not only Germany, but also the Neth
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However, given their thematic struc
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For all their resonance, though, it
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disposition could subscribe to it,
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and beyond? 1213 What is the measur
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CONCLUSION The front matter of this
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expositions of the sacrament—pres
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uniquely ordained for such proclama
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Institutio christianae religionis,
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Hazlett, W. Ian P. "Calvin's Latin
Page 405 and 406:
-----. "Confession on the Eucharist
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-----. 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
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