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

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Janse, Wim. "Calvin's Eucharistic Theology: Three Dogma-Historical Observations." In Calvinus sacrarum literaram interpres: Papers of the International Congress on Calvin Research, edited by Herman J. Selderhuis, 35-69. Göttingen: Vandenhoeck and Ruprecht, 2008. -----. "Joachim Westphal's Sacramentology," Lutheran Quarterly 22 (2008): 137-160. Jasper, R. C. D. and G. J. Cuming, eds. Prayers of the Eucharist: Early and Reformed. Collegeville: The Liturgical Press, 1987; reprint, 1990. Johnson, Maxwell E. "Berekah, Anaphoral Theory and Luther: One Lutheran's Response to Bryan Spinks," Lutheran Forum 30, no. 3 (1996): 40-45. Kaiser, Christopher B. "Climbing Jacob's Ladder: John Calvin and the Early Church on our Eucharistic Ascent to Heaven." Scottish Journal of Theology 56 (2003): 247-67. Kaltenrieder, Andre Emile. "The Lituriges of Guillaume Farel: Their Meaning and Relevance." PhD dissertation, Rhodes University, 1980. Kavanagh, Aidan. The Concept of Eucharistic Memorial in the Canon Revisions of Thomas Cranmer, Archbishop of Canterbury, 1533-1556. St. Meinrad, Indiana: Abbey Press, 1964. Kilmartin, Edward J., S.J. The Eucharist in the West: History and Theology. Edited by Robert J. Daly, S.J. Collegeville: The Liturgical Press, 1998. Kittelson, James M. Wolfgang Capito: From Humanist to Reformer. Leiden: Brill, 1975. -----. "Tetrapolitan Confession," Oxford Encyclopedia of the Reformation. Edited by Hans J. Hillerbrand, Vol. 4, 148-49. Oxford University Press, 1996. Klauber, Martin I. "Confession, Creeds, and Catechisms in Swiss Reformed Theology (1675-1734)," Westminster Theological Journal 57, no. 2 (1995): 403-413. Köhler, Walther. Zwingli und Luther: Ihre Streit über das Abendmahl nach seinen politischen und religiösen Beziehungen. Quellen und Forschungen zur Reformationgeschichte, Vol. 6. Gütersloh: Bertelsmann, 1924. Kok, Joel Edward. "The Influence of Martin Bucer on Calvin's Interpretation of Romans: A Comparative Case Study." Ph.D. dissertation, Duke University, 1993. 404
Koopmans, J. Het oudkerkelijk dogma in de Reformatie, bepaaldelijk bij Calvijn. Amsterdam: Ton Bolland, 1983. Kristeller, Paul Oskar. Renaissance Thought: The Classic, Scholastic, and Humanist Strains. New York: Harper & Row, 1961. Krusche, Werner. Das Wirken des Heiligen Geistes nach Calvin. Forschungen zur Kirchen- und Dogmengeschichte, Vol. 7. Göttingen: Vandenhoeck & Ruprecht, 1957. Labarthe, Olivier. La Relation entre le premier catéchisme de Calvin et la première confession de foi de Genève. Thèse de licence, University of Geneva, 1967. Lambert, Thomas A. "Preaching, Praying and Policing the Reform in Sixteenth-Century Geneva." PhD dissertation, University of Wisconsin-Madison, 1998. Lane, Anthony N. S. John Calvin: Student of the Church Fathers. Grand Rapids: Baker Book House, 1999. -----. "Was Calvin a Crypto-Zwinglian?" In Adaptations of Calvinism in Reformation Europe: Essays in Honour of Brian G. Armstrong, edited by Mack P. Holt, 21- 41. Aldershot, England; Burlington, Vermont: Ashgate, 2007. Lang, Augustus. Der Evangelienkommentar Martin Butzers und die Grundzuge seiner Theologie. Leipzig: Dietrich, 1900. -----. Reformation und Gegenwart: Gesammelte Aufsätze vornehmlich zur Geschichte und zum Verständnis Calvins und der refomierten Kirche. Detmold: Meyersche Hofbuchhandlung, 1918. Letham, Robert. The Holy Trinity: In Scripture, History, and Worship. Phillipsburg, New Jersey: P&R Publishing, 2004. Lienhard, Marc. Luther: Witness to Jesus Christ: Stages and Themes of the Reformer's Christology. Translated by Edwin H. Robertson. Minneapolis: Augsburg Publishing House, 1982. Linder, Robert D. "Brothers in Christ: Pierre Viret and John Calvin as Soul-mates and Co-laborers in the Work of the Reformation." In Calvin and His Contemporaries: Colleagues, Friends, and Conflicts. Calvin Studies Society Papers 1997, 134-158. Grand Rapids, Michigan: CRC Product Services, 1998. -----. "The Early Calvinists and Martin Luther: A Study in Evangelical Solidarity," Regnum, Religio et Ratio: Essays Presented to Robert M. Kingdon. Edited by 405
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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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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
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: Guggisberg, Hans R. Basel in the Si
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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