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

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of exegesis was based on that "devised by Valle and by Erasmus." 990 Following on this, Wendel probes: Was there a still deeper Erasmian influence, extending for example even to theological concepts? Only a profounder comparison would enable one to answer that question, but certainly one is often reminded, when reading Calvin's expositions, of formulas or expressions invented by Erasmus. Although Erasmus's name nowehere appears in the Institutes, it has been possible to show that numerous passages . . . present striking analogies with parallel texts from the great humanist. 991 Might Wendel's observation be claimed here, with regard to Calvin's "Erasmian" locution of the Spirit as the vinculum between Christ and his own? Such a locution simply is not readily found in the primary works of Calvin's other contemporaries, nor in secondary studies on their sacramental thought. 6.9 Conclusion In the mid 1530s, Calvin's expressed doctrine of the Lord's Supper emerges with a fresh emphasis on the person and work of the Holy Spirit, not only with respect to the inward work of the Holy Spirit regarding faith, but also the "outward" work of the Holy Spirit who employs sacraments as instruments. As declared at the outset of this chapter, while this emphasis is fresh, it is not so fresh as not to be considered an assimilation of the thought of his contemporaries. Calvin appropriates tendencies in the thought of his contemporaries, seeming to provide a pneumatological refinement of their thought to steer a middle course between "the Scylla of Luther's sacramental realism and the 990 Wendel, Calvin: Origins and Development, 130. 991 Wendel, Calvin: Origins and Development, 130. Although his point concerns Calvin's lack of explicitly citing contemporaries' influence on his thought, Lane quotes this passage of Wendel in such a way as to appear to approve Wendel's point about Calvin's appropriation of Erasmus' thought. See Lane, Student of the Church Fathers, 30. 304
Charybdis of Zwingli's spiritualistic symbolism." 992 Ganoczy has suggested that Calvin read quickly, and just as quickly reaped a harvest from his reading. 993 Along the same line, van't Spijker has declared that Calvin "shows particular independence in the way he assimilated the material he had received from others." 994 This surely seems to be the case with respect to Calvin's emphasis on the person and work of the Holy Spirit with regard to believers' participation in the sacrament of the Lord's Supper. 992 Janse, "Calvin's Eucharistic Theology," 37. Janse's statement is: "My own favourite one-liner [to summarize Calvin's Eucharistic theology] is: Calvin's pneumatological instrumentalism move between the Scylla of Luther's sacramental realism and the Charybdis of Zwingli's spiritualistic symbolism." 993 Ganoczy, Young Calvin, 75. 994 Van't Spijker, "Bucer's Influence on Calvin," 34. 305
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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).
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that "a static view of the eucharis
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Supper between the publication of t
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Davis continues just a little on: O
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Chrysostom and published it in one
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It was in a sermon which Erasmus ha
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Like van't Spijker, Wendel claims d
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up again the question of the proven
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CHAPTER 5 ASSIMILATION: CALVIN'S DO
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when Calvin concerns himself with "
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the Lord's Prayer, and the Sacramen
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creation, "we are never to doubt or
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We are persuaded that there is for
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Here, the "efficacy" of the Spirit
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length. While the doctrine of the T
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Calvin's Trinitarian conception of
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… our faith receives from baptism
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the Godhead into itself. Now who do
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As noted in Chapter 2, Calvin inter
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Calvin broaches the conception of d
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with respect to the person and work
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In his exposition of the confession
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So Christ, the Son, is appointed by
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us to seal the gift of a thing invi
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himself, not the Spirit, but Christ
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Spirit He consecrates us as temples
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This is evident from Calvin's prefa
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CHAPTER 6 ASSIMILATION: THE THOUGHT
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integrate his ideas into a powerful
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Bourges. 694 So it is not unlikely,
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Luther's own doctrine of the Lord's
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Luther's doctrine of the Lord's Sup
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Supper of 1528, 718 Luther employs
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proof that only a spiritual eating,
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ifurcation of these two views, not
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The point is then, that although Ca
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naturally'—vere et efficaciter ex
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Therefore just as the word is an in
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eading them." 760 Given its context
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this view in his definition of the
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the contemplation of faith" (adesse
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doctrine as an argument for Christ'
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physically." This fact seemingly mi
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He then proceeds to his exegetical
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sharers in all his blessings." 800
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century. 808 Oecolampadius had been
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Oecolampadius' treatment of the sac
Page 265 and 266: The extent to which Calvin had acce
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Page 269 and 270: Calvin's thought and expression is
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Page 273 and 274: which, being received spiritually b
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Page 281 and 282: The Zwinglian, even "Karlstadtian,"
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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
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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
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Page 305 and 306: By esprit, Viret is presumably spea
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Page 311 and 312: 1542, when he edited for publicatio
Page 313 and 314: efers to the Spirit as the nexus be
Page 315: Now, it cannot be declared definiti
Page 319 and 320: Since Calvin's early interest in th
Page 321 and 322: "Calvin's use of the fathers (espec
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Page 325 and 326: the Spirit as the vinculum 1013 —
Page 327 and 328: Interestingly, in his presentation
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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
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Page 343 and 344: Spirit is not expressed in Augustin
Page 345 and 346: Ratramnus were monks at the Benedic
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Page 349 and 350: Lord's Supper and Ratramnus'. 1089
Page 351 and 352: Here, as in the passage above, Ratr
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Page 355 and 356: 8.1 Calvin's Liturgy: Context and C
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Page 359 and 360: On the day of the Lord's Supper, th
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Page 365 and 366: 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
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Partee, Charles. "Farel's Influence
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------. "Philip Melanchthon." In Re
Page 427 and 428:
van Stam, Frans Pieter. "Das Verhä
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