Pub Date : 2021-07-28DOI: 10.1093/OXFORDHB/9780198728818.013.10
C. McEachern
Calvin and Shakespeare both share an interest in the work of suspense; in the former case, as a feature of anticipating salvation (or not); in the latter, as a narrative function of a play’s conclusion. The mediation of Calvinist soteriology in England through the experimentalist thought of William Perkins links Shakespeare to Calvin, in a shared project of anticipating the future, an anticipation informed both by older providentialist models of probability (in which an ending simply confirms a prior pattern) and emergent models of statistical probability (in which the possibility of reversal of prior patterns exists). After an exploration of the logic of ending in Puritan deathbed accounts of Katherine Stubbes, the chapter concludes with a survey of the interplay of urgency and assurance in some of Shakespeare’s endings, those of King Lear and The Tempest in particular.
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Pub Date : 2021-07-28DOI: 10.1093/OXFORDHB/9780198728818.013.37
A. Chow
The history of Protestant missions to China has included every major Presbyterian, Congregational, and Reformed denomination entering Chinese lands as early as the seventeenth century. However, the lasting forms of Chinese Protestantism that existed after the end of the Cultural Revolution (1966–76) were much more informed by the evangelical faith mission tradition than any denominational tradition. Yet observers of Protestantism in mainland China have noted the rapid embrace of Calvinist Christianity since the 1990s. Tracing these developments across two major strata of Chinese society, this chapter shows how socio-political factors since 1989 have resulted in the growth of Calvinism as a Chinese contextual theology.
{"title":"Calvinism as a Chinese Contextual Theology","authors":"A. Chow","doi":"10.1093/OXFORDHB/9780198728818.013.37","DOIUrl":"https://doi.org/10.1093/OXFORDHB/9780198728818.013.37","url":null,"abstract":"The history of Protestant missions to China has included every major Presbyterian, Congregational, and Reformed denomination entering Chinese lands as early as the seventeenth century. However, the lasting forms of Chinese Protestantism that existed after the end of the Cultural Revolution (1966–76) were much more informed by the evangelical faith mission tradition than any denominational tradition. Yet observers of Protestantism in mainland China have noted the rapid embrace of Calvinist Christianity since the 1990s. Tracing these developments across two major strata of Chinese society, this chapter shows how socio-political factors since 1989 have resulted in the growth of Calvinism as a Chinese contextual theology.","PeriodicalId":296358,"journal":{"name":"The Oxford Handbook of Calvin and Calvinism","volume":"3 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-07-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125764580","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-28DOI: 10.1093/OXFORDHB/9780198728818.013.2
B. Pitkin
Distinctly modern forms of historical consciousness emerged first after the Enlightenment but were anticipated by early modern developments in attitudes towards and strategies for recovering the past. Scholarship has only recently focused on how religious perspectives of the sixteenth century and the demand for alternative visions of religious history contributed to broader developments in early modern historiography. This chapter investigates the role of the past in Calvin’s vision of reform through the lens of his 1543 treatise, Supplex Exhortatio, to show how an early modern version of historical thinking is reflected in and shapes his reforming agenda. Though much of his programme is in continuity with Western reforming traditions, Calvin’s vision involves more conscious and critical engagement with and re-evaluation of the past. Attention to the contours of Calvin’s historical thinking illuminates the highly complex relationships among religious orientations, religious conflicts, and engagements with history in the sixteenth century.
{"title":"John Calvin’s Vision of Reform, Historical Thinking, and the Modern World","authors":"B. Pitkin","doi":"10.1093/OXFORDHB/9780198728818.013.2","DOIUrl":"https://doi.org/10.1093/OXFORDHB/9780198728818.013.2","url":null,"abstract":"Distinctly modern forms of historical consciousness emerged first after the Enlightenment but were anticipated by early modern developments in attitudes towards and strategies for recovering the past. Scholarship has only recently focused on how religious perspectives of the sixteenth century and the demand for alternative visions of religious history contributed to broader developments in early modern historiography. This chapter investigates the role of the past in Calvin’s vision of reform through the lens of his 1543 treatise, Supplex Exhortatio, to show how an early modern version of historical thinking is reflected in and shapes his reforming agenda. Though much of his programme is in continuity with Western reforming traditions, Calvin’s vision involves more conscious and critical engagement with and re-evaluation of the past. Attention to the contours of Calvin’s historical thinking illuminates the highly complex relationships among religious orientations, religious conflicts, and engagements with history in the sixteenth century.","PeriodicalId":296358,"journal":{"name":"The Oxford Handbook of Calvin and Calvinism","volume":"32 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-07-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127063224","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-28DOI: 10.1093/OXFORDHB/9780198728818.013.8
Jesse A. Spohnholz
This chapter evaluates the role of religious exile in the development of confessional Calvinism during the Reformation era. Historians once put considerable emphasis on the widespread experience of exile in encouraging the development of a well-defined international Calvinist movement. This chapter reconsiders this framework from the perspective of theology, ecclesiology, liturgy, discipline, and the relationship to state authority. Drawing on recent research, it argues that, rather than encouraging confessional consolidation, exile was a deeply destabilizing force that helps explain why Reformed Protestantism never developed a unified institutional structure, liturgical practice, or statement of belief.
{"title":"Reformed Exiles and International Calvinism in Reformation-Era Europe","authors":"Jesse A. Spohnholz","doi":"10.1093/OXFORDHB/9780198728818.013.8","DOIUrl":"https://doi.org/10.1093/OXFORDHB/9780198728818.013.8","url":null,"abstract":"This chapter evaluates the role of religious exile in the development of confessional Calvinism during the Reformation era. Historians once put considerable emphasis on the widespread experience of exile in encouraging the development of a well-defined international Calvinist movement. This chapter reconsiders this framework from the perspective of theology, ecclesiology, liturgy, discipline, and the relationship to state authority. Drawing on recent research, it argues that, rather than encouraging confessional consolidation, exile was a deeply destabilizing force that helps explain why Reformed Protestantism never developed a unified institutional structure, liturgical practice, or statement of belief.","PeriodicalId":296358,"journal":{"name":"The Oxford Handbook of Calvin and Calvinism","volume":"54 5 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-07-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116350413","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-28DOI: 10.1093/OXFORDHB/9780198728818.013.1
A. Huijgen
The Old Testament is particularly important for the Reformed tradition, since Calvin emphasized the unity of the covenant. This chapter highlights five paradoxes and/or problems in Calvin’s approach and compares Calvin with two Dutch theologians to overcome these problems. The concreteness of Arnold van Ruler’s pneumatological approach, and the accents on particularity and Judaism in Kornelis Heiko Miskotte’s theology serve to improve Calvin’s important impulse. The chapter concludes that the church cannot do without the Old Testament because of the concrete, Jewish, character of salvation, that the unity of the Old Testament lies in the Trinity, and that the Old Testament shows the mediated character of revelation.
旧约对改革宗传统尤其重要，因为加尔文强调盟约的统一性。本章强调加尔文方法中的五个悖论和/或问题，并将加尔文与两位荷兰神学家进行比较，以克服这些问题。Arnold van Ruler气体论方法的具体性，以及Kornelis Heiko Miskotte神学中对特殊性和犹太教的强调，都有助于改善加尔文的重要冲动。这一章的结论是，教会不能没有旧约，因为具体的，犹太的，救赎的特征，旧约的统一性在于三位一体，旧约显示了启示的中介特征。
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Pub Date : 2021-07-28DOI: 10.1093/OXFORDHB/9780198728818.013.21
Jonathan M. Yeager
Eighteenth-century evangelical Calvinists were a diverse group of people, but the majority of them adhered to Reformed theology. They debated how best to practise their faith, including the proper mode of baptism. Whereas the English Particular Baptists and others insisted that believers be immersed upon a profession of faith as an adult, others, including the Congregationalists and Presbyterians, practised infant baptism. Evangelical Calvinists furthermore sometimes clashed on ecclesiastical policies. The Baptists and Congregationalists, for instance, established independent churches, contrasting the hierarchical structures of the Church of England and Presbyterianism. Despite their diversity on doctrinal and ecclesiastical matters, eighteenth-century evangelical Calvinists were unified in proclaiming that salvation came exclusively by divine grace mediated through Christ’s death on the cross, and that conversion was the means by which God redeemed the elect.
{"title":"Eighteenth-Century Evangelical Calvinists","authors":"Jonathan M. Yeager","doi":"10.1093/OXFORDHB/9780198728818.013.21","DOIUrl":"https://doi.org/10.1093/OXFORDHB/9780198728818.013.21","url":null,"abstract":"Eighteenth-century evangelical Calvinists were a diverse group of people, but the majority of them adhered to Reformed theology. They debated how best to practise their faith, including the proper mode of baptism. Whereas the English Particular Baptists and others insisted that believers be immersed upon a profession of faith as an adult, others, including the Congregationalists and Presbyterians, practised infant baptism. Evangelical Calvinists furthermore sometimes clashed on ecclesiastical policies. The Baptists and Congregationalists, for instance, established independent churches, contrasting the hierarchical structures of the Church of England and Presbyterianism. Despite their diversity on doctrinal and ecclesiastical matters, eighteenth-century evangelical Calvinists were unified in proclaiming that salvation came exclusively by divine grace mediated through Christ’s death on the cross, and that conversion was the means by which God redeemed the elect.","PeriodicalId":296358,"journal":{"name":"The Oxford Handbook of Calvin and Calvinism","volume":"94 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-07-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134366194","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-28DOI: 10.1093/OXFORDHB/9780198728818.013.23
Bruce Gordon
Nineteenth-century Scotland witnessed the proliferation of spiritual biographies and diaries that recounted the lives of Scottish Calvinist ministers as examples of piety and Christian living. These relatively inexpensive and popular works appeared in a culture of decreasing church attendance and growing secularism. One of the most notable authors of these texts was Andrew Bonar (1810–1892), minister, missionary, and leading figure of the Free Church. Bonar’s biographies and diary reflected both the depth of his Calvinist piety as well as the anxieties arising from rigorous self-examination and the attendant risk of spiritual depression. Bonar’s work reveals the centrality of commemoration and memory in constructing a life of faithful living in the wake of the seemingly irreversible decline of churches in the life of the nation.
{"title":"Writing the Nineteenth-Century Scottish Calvinist Self","authors":"Bruce Gordon","doi":"10.1093/OXFORDHB/9780198728818.013.23","DOIUrl":"https://doi.org/10.1093/OXFORDHB/9780198728818.013.23","url":null,"abstract":"Nineteenth-century Scotland witnessed the proliferation of spiritual biographies and diaries that recounted the lives of Scottish Calvinist ministers as examples of piety and Christian living. These relatively inexpensive and popular works appeared in a culture of decreasing church attendance and growing secularism. One of the most notable authors of these texts was Andrew Bonar (1810–1892), minister, missionary, and leading figure of the Free Church. Bonar’s biographies and diary reflected both the depth of his Calvinist piety as well as the anxieties arising from rigorous self-examination and the attendant risk of spiritual depression. Bonar’s work reveals the centrality of commemoration and memory in constructing a life of faithful living in the wake of the seemingly irreversible decline of churches in the life of the nation.","PeriodicalId":296358,"journal":{"name":"The Oxford Handbook of Calvin and Calvinism","volume":"2 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-07-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116877077","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-28DOI: 10.1093/OXFORDHB/9780198728818.013.12
Costas Gaganakis
From the mid-sixteenth century, the emergent Calvinist movement was actively engaged in the massive ‘turn to history’ generated by both confessional camps of the Reformation crisis, in their doctrinal and subsequently military and political confrontation that escalated into religious war. Following the lead of their Lutheran counterparts, Calvinist historians ascribed the confrontation in the broader, providential plan, while at the same time attempting to incorporate the national histories of their countries in the narrative of the opposition against Roman theological and political tyranny. Despite Calvin’s original distancing from the prophetic/apocalyptic discourse dominant in the Lutheran camp, the cataclysmic events ushered in by the escalation of the Reformation crisis, especially in France, generated a return to the prophetic/apocalyptic discourse of ecclesiastical history, historia sacra. With the sole exception of Lancelot Voisin de la Popelinière, Calvinist historians in the late sixteenth century sought consolation and encouragement in the providential history of the true, universal Church.
从16世纪中期开始，新兴的加尔文主义运动积极参与了由宗教改革危机的两个忏悔阵营所产生的大规模“转向历史”，在他们的教义和随后的军事和政治对抗中升级为宗教战争。在路德派的领导下，加尔文派的历史学家将这场对抗归因于更广泛的、天意的计划，同时试图将他们国家的民族历史纳入反对罗马神学和政治暴政的叙述中。尽管加尔文最初与在路德派阵营中占主导地位的预言/启示录话语保持距离，但宗教改革危机的升级所带来的灾难性事件，特别是在法国，产生了对教会历史的预言/启示录话语的回归。除了Lancelot Voisin de la popelini之外，16世纪后期的加尔文主义历史学家都在真正的普世教会的天赐历史中寻求安慰和鼓励。
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Pub Date : 2021-07-28DOI: 10.1093/OXFORDHB/9780198728818.013.18
M. Valeri
European Calvinists first encountered Native Americans during three brief expeditions of French adventurers to Brazil and Florida during the mid-sixteenth century. Although short-lived and rarely noted, these expeditions produced a remarkable commentary by Huguenots on the Tupinamba people of Brazil and the Timucuan people of Florida. Informed by Calvinist understandings of human nature and humanist approaches to cultural observation, authors such as Jean de Léry produced narratives that posed European and Christian decadence against the sociability and honesty of Native Americans. They used their experiences in America to suggest that Huguenots in France, like indigenous people in America, ought to be tolerated for their civic virtues whatever their doctrinal allegiances. Huguenot travel writings indicate variations in Calvinist approaches to Native peoples from the mid-sixteenth through the seventeenth centuries.
{"title":"The First Calvinist Encounters with New World Religions","authors":"M. Valeri","doi":"10.1093/OXFORDHB/9780198728818.013.18","DOIUrl":"https://doi.org/10.1093/OXFORDHB/9780198728818.013.18","url":null,"abstract":"European Calvinists first encountered Native Americans during three brief expeditions of French adventurers to Brazil and Florida during the mid-sixteenth century. Although short-lived and rarely noted, these expeditions produced a remarkable commentary by Huguenots on the Tupinamba people of Brazil and the Timucuan people of Florida. Informed by Calvinist understandings of human nature and humanist approaches to cultural observation, authors such as Jean de Léry produced narratives that posed European and Christian decadence against the sociability and honesty of Native Americans. They used their experiences in America to suggest that Huguenots in France, like indigenous people in America, ought to be tolerated for their civic virtues whatever their doctrinal allegiances. Huguenot travel writings indicate variations in Calvinist approaches to Native peoples from the mid-sixteenth through the seventeenth centuries.","PeriodicalId":296358,"journal":{"name":"The Oxford Handbook of Calvin and Calvinism","volume":"315 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-07-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124471227","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-28DOI: 10.1093/OXFORDHB/9780198728818.013.36
Byunghoon Kim
The study of Calvin and Calvinism in Korean churches is closely related to the history and development of Presbyterianism in Korea. For the most part of its history, Calvinism in Presbyterian churches had been understood very limitedly in one of three ways: the Westminster Confession of Faith, Calvin’s Institutes, or the five points of TULIP. Such a narrow understanding, however, began to change after 1980 due to the efforts of scholars and doctoral students who had studied abroad and also with many books on Calvin and Calvinism being translated into the Korean language. This chapter examines this development by tracing the role of confessional documents adopted by the Korean Presbyterian churches. In light of the historical context, this chapter looks at how the first creed of the Korean Presbyterian Church called the Twelve Articles, the Westminster Confession of Faith, and other Reformed Confessions have shaped the identity of Korean Presbyterianism, which claims itself to be in the heritage of Calvinistic tradition.
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