Tag: Calvin

“A Reformation Reader” edited by Denis Janz

~ Bob Hayton ~ 2 Comments

Author: Denis R. Janz, editor
Publisher: Fortress Press (Augsburg)
Format: softcover
Publication Date: 2008
Pages: 453
ISBN: 9780800663100
Stars: 3 of 5

The Christianity that shapes our world today, was profoundly influenced by the Reformation — Roman Catholicism as much as evangelical Protestantism. For conservative evangelicals who prize the notion of sola Scriptura (Scripture alone), the Reformation represents a great restoration of the importance of Scripture and a revival of the true and saving doctrine of justification by faith on the basis of the merits of Christ alone, and by God’s free grace.

Any study of the Reformation does well to focus on the many documents and books written in that era. Some of the truly great Christian writings hail from that era. Luther’s commentary on Galations, and Calvin’s Institutes of the Christian Religion deserve the attention of Christians of our own era as much as they shaped those in the midst of the Reformation. But there are scores of additional writings by other lesser known figures of that time, which do much to open our understanding of what actually was happening in that time, now nearly 500 years ago.

A Reformation Reader, edited by Denis Janz, brings these lesser known documents, and figures, to light. Zwingli’s Swiss Reformation work and writings; the Anabaptist movement and their writings — most notably the the Schleitheim Confession; and the English reformers Cranmer and Cromwell all are illuminated through Janz’s inclusion of key documents and insights into their role in the Reformation era. The context of the Reformation is made more vivid and clear by his inclusion of pre-Reformation Catholic authors and sentiments, and a discussion of the counter Reformation and the Catholic Council of Trent.

Janz introduces each section with a brief introduction to that segment of the Reformation. The pre-Reformation, Luther, Calvin, Swiss Reformation, Anabaptist movement, English Reformation and the counter Reformation movements are all represented. Janz brings up various scholarly disputes in how to interpret the Reformation. He does a good job staying neutral and explaining what the questions are. He presents documents that are able to challenge both viewpoints, and he encourages a study of the texts themselves.

This book includes a wide array of material. It certainly would serve well as a text book for covering the history of that era. The role of women in society in that day is explored alongside the other more typical theological disputes. Janz includes the writings of female characters throughout the book to serve that goal.

The book is more than a textbook, however. It provides a fascinating amount of material for the average Christian lay reader to explore. I enjoyed the historical perspective and the inclusion of many of the original writings of the key players in the Reformation. Most readers today don’t acquaint themselves with historical writings of that era, and so the selections from Calvin’s Institutes and Luther’s writings, for instance, allows for a first encounter with some of the key leaders in the Church’s history. It is hoped that this book will spur on its readers to desire a deeper reading of the classic writings of the Christian faith. I know it has done that for me.

I will point out just a few of the many interesting selections I enjoyed here. They are selections from Thomas a Kempis’ The Imitation of Christ, Erasmus’ The Abbot and the Learned Lady, some of the actual indulgences of the era of Luther, Luther’s 95 Theses, Luther’s Preface to the New Testament, Zwingli’s Of Freedom of Choice in the Selection of Food, Zwingli’s 67 Theses, the Anabaptist Schleitheim Confession, an autobiographical account of Calvin’s life, letters and judgment concerning Servetus, and Thomas Cranmer’s Preface to the Great Bible.

I highly recommend this book, and the study of this important time in Christian history.

Disclaimer: This book was provided by the publisher for review. I was under no obligation to offer a favorable review.

This book is available for purchase at the following sites: Amazon.com or direct from Fortress Press.

Calvin on Fundamental Doctrines

~ fundyreformed ~ 11 Comments

In reading through Nine Mark’s e-journal on fundamentalism, I came across an audio lecture by Iain Murray (editor of Banner of Truth) on George Whitefield and Catholicity. Catholicity refers to a spirit of unity among the universal (i.e. Catholic) church, and not in any way to the doctrines of the Roman Catholic Church.

The lecture was very interesting as it deals with George Whitefield’s life and influence. It focused on his ideas of Christian unity across denominational lines. And Murray alleges that this emphasis on Christian catholicity directly resulted in the birth of modern missions and other evangelistic ventures such as Bible societies and publishing houses. Murray is careful to apply Whitefield’s story to today’s Christianity, and warns against both a radical ecumenism and a sectarian disregard for unity.

In his lecture, he quoted from John Calvin on the idea of doctrines being fundamental or not. And as we’ve been arguing the historicity and validity of this idea (that doctrines can be ranked as primary and secondary, etc.), I thought I’d share the full quote, which I found in Calvin’s Institutes of the Christian Religion, Book 4, Chapter 1, section 12.

What is more, some fault may creep into the administration of either doctrine or sacraments, but this ought not to estrange us from communion with the church. For not all the articles of true doctrine are of the same sort. Some are so necessary to know that they should be certain and unquestioned by all men as the proper principles of religion. Such are: God is one; Christ is God and the Son of God; our salvation rests in God’s mercy; and the like. Among the churches there are other articles of doctrine disputed which still do not break the unity of faith. Suppose that one church believes–short of unbridled contention and opinionated stubbornness–that souls upon leaving bodies fly to heaven; while another, not daring to define the place, is convinced nevertheless that they live to the Lord. What churches would disagree on this one point? Here are the apostle’s words: “Let us therefore, as many as are perfect, be of the same mind; and if you be differently minded in anything, God shall reveal this also to you” [Phil. 3:15]. Does this not sufficiently indicate that a difference of opinion over these nonessential matters* should in no wise be the base of schism among Christians? First and foremost, we should agree on all points. But since all men are somewhat beclouded with ignorance, either we must leave no church remaining, or we must condone delusion in those matters which can go unknown without harm to the sum of religion and without loss of salvation. (emphasis added)

Also note the footnote (at the place where the asterisk is in the above quote), where John McNeill notes several proponents of this fundamental doctrine ideal in the seventeenth century.

*What follows is the footnote in my copy of the Institutes (edited by John McNeill [Philadelphia: Westminster Press, 1960] ), emphasis added:

Cf. IV. ii. 1. The distinction of fundamental and nonfundamental articles of belief is woven into Calvin’s thought, though not definitively treated by him. F. Wendel remarks on the importance of this doctrine in Calvin’s championing of church unity, and cites Comm. I Cor. 3:11 (Corpus Reformatorum: Johannis Calvini Opera quae supersunt omnia XLIX. 1354): “The fundamental doctrine, which it is nowise permissible to break, is that we cleave to Christ, for he is the only foundation [unique fondament] of the church.” The doctrines here named are introduced by the word qualia (such as) and are of course not a full enumeration of those which Calvin would hold requisite. The notion of fundamental articles formed the core of various liberal projects of union in the seventeenth century when it was advanced by Georg Calixtus, Pierre Jurieu, Samuel Werenfels, J.A. Turretin, and others. See Rouse and Neill, A History of the Ecumenical Movement, pp. 79 ff., 92 f., 107, 111.

I’ll have more to say on Nine Mark’s e-journal later. For now, you should know that several excellent articles on the question of fundamentalism, separation and unity are brought together in this one resource. I find it very helpful.

The Underappreciated Calvin

~ fundyreformed ~ 5 Comments

Loved by many, yet hated by more. John Calvin, the great Reformer, has bequeathed us a schizophrenic legacy.

He is remembered largely for the movement which carries his name: Calvinism. Predestination, cold hard logic, spiritual deadness, fatalists. This is how many view Calvinists today. Sure there are some who earn such descriptors, yet the historical orthodox movement bears greater resemblance to its founder than it does to a hyper-Calvinistic heresy.

Some view Calvin as the dictator of Geneva, yet in truth he was run out of town a time or two. He was a respected pastor, but simply a pastor. The town council condemned Servetus, and Calvin pleaded for the most merciful death available. In this he was a man of his times.

And how did his contemporaries view him? Most definitely not cold and logical. He was later chided as “the most Christian man of his generation”. Benjamin Warfield, the great Princeton theologian, described Calvin as the eminent Biblical theologian of his day (emphasis on “Biblical” rather than “theoretical” or “speculative”).

I could go on, but I would be writing the article I intend for you to read. John Chitty recently highlighted several of Calvin’s positive contributions to today’s church and he also linked to a superb article by Benjamin Warfield on Calvin as a theologian.

Among other things, Warfield points out that Calvin was the first to give a full treatment of the doctrine of the Holy Spirit. And in fact, when with the Reformers, Calvin dethroned the Church of Rome, he put in its place the Holy Spirit. Let me continue with an excerpt from Warfield’s article:

Previously, men had looked to the Church for all the trustworthy knowledge of God obtainable, and as well for all the communications of grace accessible. Calvin taught them that neither function has been committed to the Church, but God the Holy Spirit has retained both in His own hands and confers both knowledge of God and communion with God on whom He will. The Institutes is, accordingly, just a treatise on the work of God the Holy Spirit in making God savingly known to sinful man, and bringing sinful man into holy communion with God….

Here then is probably Calvin’s greatest contribution to theological development. In his hands, for the first time in the history of the Church, the doctrine of the Holy Spirit comes to its rights. Into the heart of none more than into his did the vision of the glory of God shine, and no one has been more determined than he not to give the glory of God to another….And above everything else he deserves, therefore, the great name of the theologian of the Holy Spirit.

[read the article in its entirety]