The Heart of the Reformation Faith

Abstract: This historical and theological study of Reformation theologians, principally Martin Luther and John Calvin, examines three dimensions of faith: (1) faith as belief; (2) faith as trust; and (3) faith as the indwelling presence of Christ. To the question, “how does faith justify?,” the answer is found in the third, the indwelling of Christ, wherein the justness of Christ is present in the sinful person.     

John Calvin on the Christian's Social Responsibility: Cultural Activist or “Modest Social Reformer”?

Recently there have been heated discussions between Reformed theologians who embrace the two‐kingdoms doctrine and proponents of the Neo‐Calvinist tradition on whether Calvin held social transformationist views. This article examines the debate and argues that Calvin did not interpret the kingdom as a progressive social‐transforming reality that gradually establishes God's future eschatological reign on earth. Instead, he regarded Christ's present reign as a “backward”‐reaching reality that restores God's original created order. At the same time Calvin did not make a sharp categorical distinction between the spiritual and civil realms but depicted the civil and spiritual order as two regiments of God's one reign that mutually aid and assist each other.     

Machiavelli among the doctors: The Prince and divine accommodation

This study will illustrate and reflect on how Niccolò Machiavelli shared terminology and a pattern of thought with contemporary theologians of ‘divine accommodation’. This is the idea that God, while remaining immutable, ‘accommodates’ himself to humankind's variety and to changing times in order to reveal himself profitably to his fallen creations. Theologians extended the capacity for accommodation to Christ's disciples and apostles, especially Paul. According to Machiavelli, the ideal Prince or ruler accommodates himself to the changing times and variety of circumstances by choosing among an unlimited diversity of human natures and utilizing them as the times require in order to achieve his ends. It is argued, therefore, that Machiavelli secularizes divine accommodation and transposes the powers of infinite adaptability and flexibility on to the ideal rulling prince. Machiavelli acknowledges, however, that his ideal is generally impracticable; humans have given natures, and most lack the capacity to transform themselves as needed – to their ruination.     

Reformation Humanism: Reading the Classics in the New Theology

Scholarly discussions on what constitutes Christian humanism in the Renaissance and Reformation periods have typically concentrated on its manifestations before 1536, when Erasmus died. In this period, the old arguments for the reading of the Classics once set out by Basil and Augustine still predominated. Calvin’s teaching on the Fall and the noetic effects of sin, however, provided another basis for the incorporation of pagan thought into Christian learning. Christians who followed Calvin benefited from his precise and comprehensive theological position on the place of worldly knowledge in God’s original creation as a means for justifying their study of the Classics.     

Calvin in the Context of Lutheran Consolidation1

Abstract

This study investigates the perception of Calvin and his theology in the polarizing domain of confessional reinforcement, and what image of him was formed and conveyed by the heirs of Wittenberg theology and later Lutheranism respectively. Historical circumstances and associated theological issues are taken into account, with a three-phase model emerging. Its interfaces are marked by the Zurich Consensus (1549) and by the experience of electoral Saxon ‘crypto-Calvinism’ in the 1570s. Drawing on the relevant sources, the article highlights issues specific to Lutherans in the interaction with Calvin and his doctrine. It shows how Calvin, who in the pre-confessional period was regarded as a distant kindred spirit, became increasingly discredited on the issuing of the Zurich Consensus and by the interventions of Joachim Westphal; how, apart from heated discussion between both sides on the doctrine of the Lord's Supper, christology increasingly took centre stage, accentuating the lines of demarcation; and finally how relatively late on admittedly, the person of Calvin himself (if not his personal integrity) also became the focus of polemics and apologetics.     

‘Sin is Rightly Called the Punishment of Sin’: Francis Turretin’s Reformed Doctrine of Sin

ABSTRACT

This article contextualizes Francis Turretin’s (1623–87) doctrine of sin, and in particular his understanding of sin as a punishment for sin. Specifically, it elaborates on the theological context into which Turretin speaks. Through analyzing Turretin’s historical situation, it progresses to the content of Turretin’s theology in light of his theological and political opponents. Utilizing Turretin’s Institutes of Elenctic Theology (1679–1685), St Augustine’s Contra Julianum, and John Calvin’s Institutes of the Christian Religion, amongst others, this article evaluates Turretin’s view of the doctrine of sin and its relation to medieval and early-modern European theology. Ultimately, it argues that Turretin’s view of sin as a punishment of sin is born from his understanding of God’s holiness being demonstrated through his ‘vindicatory justice’ and Turretin’s self-understanding as an ‘orthodox’ theologian in the grand tradition of Western theology extending back to the Church Fathers.     

Law and Gospel,or the Law of the Gospel? Karl Barth’s Political Theology Compared with Luther and Calvin

This essay is an attempt to understand the significance of Barth's redefinition of the "law/gospel" rubric for political theology. Barth's thought is exposited at length, and illumined by comparison with Luther and Calvin. Luther emphasizes the distance between gospel and the law, distinguishing between serving God in the secular regiment, and serving Christ in the spiritual regiment. He thereby challenges the improper relation of state and church, but does so in a manner that can lead to a passive dualism. Calvin holds that preaching the law to the state includes preaching the gospel; thus, the church has a positive vision against which it can evaluate the state's service to God in Christ. This leads, however, to the danger of a 'clerical guardianship' of the state.
Barth finds a positive connection between the two governments in the fact that both communities are based in Christ, in whom the gospel is their law. This grounds his high view of the state as predecessor to the heavenly kingdom, as well as a prophetic mission of the church to the state. This does not lead to a new Christendom, however, first, because Barth hopes not for a kingdom wrought by human hands, but for the Theocracy of God, and second, because Barth sees the fallen reality of both church and state, the state pagan and violent, and the church a poor witness. In the end, though Barth makes a strong case for supporting theological critique of the state, while avoiding Constantinianism, he is unable to solve the problem of how to connect the gospel and the law in the civil community.     

CALVINIST RESOURCES FOR CONTEMPORARY AMERICAN POLITICAL LIFE: A Critique of Michael Walzer's Revolution of the Saints

Inheriting the religious prejudices of the Enlightenment, many supporters of liberal democracy consider John Calvin's theology contrary to the norms and virtues necessary for productive public discourse in a religiously and culturally diverse society. In Revolution of the Saints: A Study in the Origins of Radical Politics , Michael Walzer makes a similar assumption, arguing that, despite its contribution to political modernization, the inherent fideism, absolutism, and intolerance of Calvinism constitutes a threat to public discourse in liberal society. In this paper, I contend that the prevailing understanding of Calvin's theology is incorrect. In actuality he is a nuanced natural law thinker, whose complex understanding of human nature and the state encourages the subtle balance of virtues that contemporary political life requires.     

Grace as Pardon and Power: Pictures of the Christian Life in Luther, Calvin, and Barth

Christians have long understood grace both as a declaration of acceptance and as a power that transforms. This article illumines two theses while investigating the relationship between these understandings of grace in Luther, Calvin, and Barth's development of the law/gospel dialectic and the doctrines of justification and sanctification. First, though each theologian makes use of both understandings of grace, each also tends to emphasize one over the other. The unity and tension within and between these perspectives help to show that while both pictures are of the greatest importance for each other and cannot be separated, they also exist in tension, as long as they are worked out in the lives of sinners. Second, the author claims that the positions of Luther and Barth are more alike than is generally recognized.