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

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Words of Institution Excommunication Exhortation Distribution during which time, singing the Psalms or reading the Bible Prayer of Thanksgiving Canticle of Simeon Benediction (Num. 6) 346 Communion Prayer The Lord's Prayer Words of Institution Excommunication Exhortation Distribution during which, sing Psalm 138 Prayer of Thanksgiving Canticle of Simeon Benediction (Num. 6) 1109 Given Calvin's testimony of his desire to comport with Strasbourg's practice while he was there, the structure of his liturgy c. 1540 likely appeared as it is in the 1545 printed edition, as this edition most closely approximates the Strasbourg liturgy. It is this 1545 version, then, that is followed in the discussion below. Each element is taken up in turn with comment, attention being paid to Calvin's pneumatological concern—or surprising lack thereof. The form for celebrating the sacrament of the Lord's Supper itself begins with a rubric: On the Sunday prior to the celebration, the minister is to announce the upcoming celebration of the sacrament. Thus, all are to prepare to partake of it worthily, children are to be properly instructed, and any who are "strangers" who may yet be "untaught and ignorant" are to present themselves for instruction. 1110 The rubric closes as follows: 1109 This chart is rendered from Bürki, "La Sainte Cène . . . Calvin," Coena Domini I, 350.
On the day of the Lord's Supper, the Minister touches upon it [the sacrament] in the conclusion of his Sermon, or better, if there is occasion, preaches the whole Sermon about it, in order to explain to the people what our Lord wishes to say and signify by this mystery, and in what way it behooves us to receive it. 1111 Such a statement attests to Calvin's affirmation of the unity of Word and Sacrament, the latter being the tangibly received seal of the former. Properly speaking then, an exploration of Calvin's liturgy for the celebration of the Lord's Supper should begin with the beginning of the occasion of worship, with its opening votum: "Our help is in the name of the Lord, who made heaven and earth" (Ps. 124:8). For this reason, Calvin's liturgy for the Lord's Day is considered below, though here his liturgy immediate to the celebration of the sacrament is take up for discussion. The communion celebration itself begins with the singing of the confession of faith, the Apostles' Creed. In the words of the minister, in this way, all "testify that we are children of God." 1112 The third article of the creed, of course, concerns the Holy Spirit. During the singing of the creed, the minister prepares the bread and wine for the celebration. Bard Thompson suggests that at this time, the bread and wine are actually brought forward to the table. Calvin did not think it fitting, says Thompson, "to expose the elements until the Word could be added to validate the sacrament." As warrant for his interpretation, Thompson quotes Calvin: "The Word ought to sound in our ears as I, 357. 1110 Thompson, Liturgies, 203-204; see also Bürki, "La Sainte Cène . . . Calvin," Coena Domini 1111 It would be an interesting study to examine Calvin's sermons preached on the occasion of the celebration of the sacrament of the Lord's Supper, assuming these could be culled from his oevre. 1112 Thompson, Liturgies, 204. Bürki, "La Sainte Cène . . . Calvin," Coena Domini I, 357. 347
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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
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The extent to which Calvin had acce
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Clearly Oecolampadius is concerned
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Calvin's thought and expression is
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faithfully defending his predecesso
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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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Page 313 and 314: efers to the Spirit as the nexus be
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Page 319 and 320: Since Calvin's early interest in th
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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 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: himself and printed in Strasbourg i
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
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------. "Philip Melanchthon." In Re
Page 427 and 428:
van Stam, Frans Pieter. "Das Verhä
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