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

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Rice, Eugene F., Jr. "The Humanist Idea of Christian Antiquity: Lefèvre d'Étaples and His Circle." In French Humanism, 1470-1600, edited by Werner L. Gundersheimer, 163-80. New York: Harper & Row, 1969. Rogge, Joachim. Virtus und Res: Um die Abendmahlswirklichkeit bei Calvin. Arbeiten zur Theologie. First series, Vol. 18. Stuttgart: Calwer Verlag, 1965. Rorem, Paul. "Calvin and Bullinger on the Lord's Supper." No. 12 of the Alcuin GROW Liturgical Studies. Bramcote, Notts.: GroveBooks, 1989. Originally published as two articles in the Lutheran Quarterly (1988). Roussel, Bernard. "Histoire de l'église et histoire de l'exégèse au XVIe siècle." Bibliothéque d'Humanisme et Renaissance 37 (1975): 181-92. Sasse, Hermann. This Is My Body: Luther's Contention for the Real Presence in the Sacrament of the Altar. Rev. ed. Adelaid: Lutheran Publishing House, 1977. Seeberg, Reinhold. Lehrbuch der Dogmengeschichte, 4th ed., Vol 4/2. Basle, 1954. Smits, Luchesius. Saint-Augustine dans l'oeuvre de Jean Calvin. 2 Vols. Assen: Van Gorcum, 1957-58. Spinks, Byran D. "Berekah, Anaphoral Theory and Luther." Lutheran Quarterly (Autumn 1989): 267-280. Spinks, Bryan D., and Iain R. Torrance. To Glorify God: Essays on Modern Reformed Liturgy. Grand Rapids: Eerdmans, 1999. Spitz, Lewis. "Humanism and the Protestant Reformation." In Vol. 3 of Renaissance Humanism, edited by Albert Rabil, Jr., 381-411. Philadelphia: University of Pennsylvania Press, 1988). Staehelin, Ernst. Das theologische Lebenswerk Johannes Oekolampads, Quellen und Forschungen zur Reformationgeschichte 21. Leipzig: Heinsius, 1939. Steinmetz, David. "Calvin among the Thomists." In Biblical Hermeneutics in Historical Perspetive, edited by Mark S. Burrows and Paul Rorem, 198-214. Grand Rapids: W. B. Eerdmans, 1991. -----. Calvin in Context. New York: Oxford University Press, 1995. -----. "Luther and Calvin on Church and Tradition." In Luther in Context. Bloomington: Indiana University Press, 1986. 412
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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
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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
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: Partee, Charles. "Farel's Influence
Page 427 and 428: van Stam, Frans Pieter. "Das Verhä
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