Pub Date : 2021-07-28DOI: 10.1093/OXFORDHB/9780198728818.013.26
Ryan Glomsrud
This chapter explores Karl Barth’s early reception of John Calvin at the time of his initial post-liberal engagement with classical Protestant authors. For Barth, the Genevan Reformer easily belonged in a pantheon of theologians that included Augustine, Thomas, Luther, and Schleiermacher. However, Barth’s Calvin was not antiquarian or historical but of thoroughly modern vintage, even romantic and modernist in certain respects. The chapter contends that Barth fashioned an image of Calvin in the tumultuous years of the Weimar Republic that was of thoroughly modern vintage. Although he immersed himself in primary sources, Barth’s presentation of the Reformer owed much to German romanticism as well as Weimar modernism, including such notable intellectuals as Hermann Hesse, Stefan Zweig, and Max Weber.
{"title":"Karl Barth’s Calvin: A Weimar Prophet","authors":"Ryan Glomsrud","doi":"10.1093/OXFORDHB/9780198728818.013.26","DOIUrl":"https://doi.org/10.1093/OXFORDHB/9780198728818.013.26","url":null,"abstract":"This chapter explores Karl Barth’s early reception of John Calvin at the time of his initial post-liberal engagement with classical Protestant authors. For Barth, the Genevan Reformer easily belonged in a pantheon of theologians that included Augustine, Thomas, Luther, and Schleiermacher. However, Barth’s Calvin was not antiquarian or historical but of thoroughly modern vintage, even romantic and modernist in certain respects. The chapter contends that Barth fashioned an image of Calvin in the tumultuous years of the Weimar Republic that was of thoroughly modern vintage. Although he immersed himself in primary sources, Barth’s presentation of the Reformer owed much to German romanticism as well as Weimar modernism, including such notable intellectuals as Hermann Hesse, Stefan Zweig, and Max Weber.","PeriodicalId":296358,"journal":{"name":"The Oxford Handbook of Calvin and Calvinism","volume":"160 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":"115913620","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/9780198728818.013.13
S. Reid
This chapter highlights recent work on the history of Calvinist culture in Scotland between the Reformation of 1560 and the end of the reign of James VI and I (1567–1625). It looks at both disciplinary culture and the ways in which Calvinism manifested in familial, social, noble, and intellectual life. While cumulative research on the system of church courts and the ‘culture of penitence’ has led to a much better understanding of everyday religious life, this chapter suggests a variety of directions in which future research could be taken. These include examining the pace at which Reformed culture embedded itself in Scottish society post-Reformation; the role of the nobility in religion; the experience of religious life in relation to gender and sexuality; the legacy of Renaissance humanism; and the roles of Reformed scholasticism and neo-Latin in intellectual life.
{"title":"Cultures of Calvinism in Early Modern Scotland","authors":"S. Reid","doi":"10.1093/OXFORDHB/9780198728818.013.13","DOIUrl":"https://doi.org/10.1093/OXFORDHB/9780198728818.013.13","url":null,"abstract":"This chapter highlights recent work on the history of Calvinist culture in Scotland between the Reformation of 1560 and the end of the reign of James VI and I (1567–1625). It looks at both disciplinary culture and the ways in which Calvinism manifested in familial, social, noble, and intellectual life. While cumulative research on the system of church courts and the ‘culture of penitence’ has led to a much better understanding of everyday religious life, this chapter suggests a variety of directions in which future research could be taken. These include examining the pace at which Reformed culture embedded itself in Scottish society post-Reformation; the role of the nobility in religion; the experience of religious life in relation to gender and sexuality; the legacy of Renaissance humanism; and the roles of Reformed scholasticism and neo-Latin in intellectual life.","PeriodicalId":296358,"journal":{"name":"The Oxford Handbook of Calvin and Calvinism","volume":"21 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":"115169903","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/9780198728818.013.3
Karen E. Spierling
Since Calvin’s lifetime, Reformation-era Geneva has taken on a life of its own as the model—and even the myth—of what truly dedicated Christian reformers can achieve: a community dedicated unswervingly to Christian piety and living out ‘true’ Christian doctrine in daily life. Despite the tenacity of this myth of Calvin’s Geneva, scholarship of recent decades has begun to forge a more precise and complicated picture of the Reformation as it happened in Geneva: a reform with seemingly absolute goals but without absolutely rigid or complete effects. As this chapter demonstrates, in order to contextualize the work of Calvin fully, we must continue to deepen our understanding of Geneva as the perpetual work-in-progress that Calvin himself would have recognized rather than only as the ‘most perfect school of Christ’ trumpeted by John Knox.
{"title":"Calvin’s Geneva","authors":"Karen E. Spierling","doi":"10.1093/OXFORDHB/9780198728818.013.3","DOIUrl":"https://doi.org/10.1093/OXFORDHB/9780198728818.013.3","url":null,"abstract":"Since Calvin’s lifetime, Reformation-era Geneva has taken on a life of its own as the model—and even the myth—of what truly dedicated Christian reformers can achieve: a community dedicated unswervingly to Christian piety and living out ‘true’ Christian doctrine in daily life. Despite the tenacity of this myth of Calvin’s Geneva, scholarship of recent decades has begun to forge a more precise and complicated picture of the Reformation as it happened in Geneva: a reform with seemingly absolute goals but without absolutely rigid or complete effects. As this chapter demonstrates, in order to contextualize the work of Calvin fully, we must continue to deepen our understanding of Geneva as the perpetual work-in-progress that Calvin himself would have recognized rather than only as the ‘most perfect school of Christ’ trumpeted by John Knox.","PeriodicalId":296358,"journal":{"name":"The Oxford Handbook of Calvin and Calvinism","volume":"14 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":"128283973","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/9780198728818.013.7
M. Camaioni
Until recently, scholars have often framed the relationship between John Calvin and the radical wing of the Italian Reformation through the lens of a dialectical and rather violent clash. Springing from different cultural backgrounds, this confrontation reached its peak after the condemnation of the anti-trinitarian Michael Servetus in Geneva (1553), when some Italian exiles religionis causa gathered in Basel to express a sharp criticism towards Calvin’s intransigence and dogmatism in dealing with internal dissent. Recent works have led to a deconstruction of this enduring interpretation and offered a more complex view of Calvin’s personality, theology, and agency. As the chapter shows, such a problematizing approach inspires a less teleological reading of the ambiguous but rich entanglement between the Genevan Reformer and the Italian ‘heretics’, suggesting that, through the confrontation with the sceptical rationalism and the elusive spiritualism of his critics, Calvin’s theology reached its full maturity and clarity of expression.
{"title":"John Calvin, Bernardino Ochino, and Italian ‘Heretics’","authors":"M. Camaioni","doi":"10.1093/OXFORDHB/9780198728818.013.7","DOIUrl":"https://doi.org/10.1093/OXFORDHB/9780198728818.013.7","url":null,"abstract":"Until recently, scholars have often framed the relationship between John Calvin and the radical wing of the Italian Reformation through the lens of a dialectical and rather violent clash. Springing from different cultural backgrounds, this confrontation reached its peak after the condemnation of the anti-trinitarian Michael Servetus in Geneva (1553), when some Italian exiles religionis causa gathered in Basel to express a sharp criticism towards Calvin’s intransigence and dogmatism in dealing with internal dissent. Recent works have led to a deconstruction of this enduring interpretation and offered a more complex view of Calvin’s personality, theology, and agency. As the chapter shows, such a problematizing approach inspires a less teleological reading of the ambiguous but rich entanglement between the Genevan Reformer and the Italian ‘heretics’, suggesting that, through the confrontation with the sceptical rationalism and the elusive spiritualism of his critics, Calvin’s theology reached its full maturity and clarity of expression.","PeriodicalId":296358,"journal":{"name":"The Oxford Handbook of Calvin and Calvinism","volume":"35 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":"128513844","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/9780198728818.013.27
Flynn Cratty
This chapter looks at the origins and distinguishing features of the stream of American evangelicalism that has come to be known as New Calvinism. New Calvinism emerged at the end of the twentieth century among evangelical Christians frustrated by the perceived pragmatism and doctrinal shallowness of many evangelical churches. It is classically evangelical in its theology and preaching, eager to build coalitions across denominational lines (in particular, among Baptists and Presbyterians), founded on a selective appropriation of Reformed doctrine (especially the Reformed doctrines of God and soteriology) and committed to a complementarian view of gender roles. However, the New Calvinism’s most distinctive features are its energetic expansion into new geographical and denominational spaces and its cultivation of a unique form of revivalism and affective spirituality drawn from the writings of Puritans like John Owen and Jonathan Edwards.
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Pub Date : 2021-07-28DOI: 10.1093/OXFORDHB/9780198728818.013.6
C. Ocker
Calvin’s experience of Germany was limited and partial, but his theology played an important role there. It came to be associated with a kind of Protestant internationalism, while specific points of his doctrine formed a polemical cypher used by some German Lutherans, many in the service of imperial princes, against Philip Melanchthon in the last decade of his life and against Melanchthon’s students in the next generation. In the second half of the sixteenth century, the effort to build a Lutheran identity at peace with the Holy Roman Empire’s complex political and religious subsidiarity made ‘Calvinism’ its contrary and reified German ‘Calvinism’ as a polemical glyph. Out of political and doctrinal turmoil, the ‘Reformed’ territorial churches of Germany emerged. These churches were finally recognized in the Peace of Westphalia (1648), but eventually they yielded to a national Protestant church in the nineteenth century. In short, the history of Calvinism in Germany was marked by a complex, evolving fusion of doctrinal differentiations and imperial politics.
{"title":"Calvin and Calvinism in Germany","authors":"C. Ocker","doi":"10.1093/OXFORDHB/9780198728818.013.6","DOIUrl":"https://doi.org/10.1093/OXFORDHB/9780198728818.013.6","url":null,"abstract":"Calvin’s experience of Germany was limited and partial, but his theology played an important role there. It came to be associated with a kind of Protestant internationalism, while specific points of his doctrine formed a polemical cypher used by some German Lutherans, many in the service of imperial princes, against Philip Melanchthon in the last decade of his life and against Melanchthon’s students in the next generation. In the second half of the sixteenth century, the effort to build a Lutheran identity at peace with the Holy Roman Empire’s complex political and religious subsidiarity made ‘Calvinism’ its contrary and reified German ‘Calvinism’ as a polemical glyph. Out of political and doctrinal turmoil, the ‘Reformed’ territorial churches of Germany emerged. These churches were finally recognized in the Peace of Westphalia (1648), but eventually they yielded to a national Protestant church in the nineteenth century. In short, the history of Calvinism in Germany was marked by a complex, evolving fusion of doctrinal differentiations and imperial politics.","PeriodicalId":296358,"journal":{"name":"The Oxford Handbook of Calvin and Calvinism","volume":"10 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":"116684186","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/9780198728818.013.32
Randall C. Zachman
Friedrich Schleiermacher reformulated the doctrines he inherited from the Reformed and Lutheran dogmatic traditions, in order to demonstrate that the certainty of faith in God, as well as faith in the redeeming power of Christ, could be maintained in an age of scientific and historical criticism of the Christian faith. He located faith in God in the immediate consciousness of being absolutely dependent, which he claimed emerged in the development of every human consciousness. And he located faith in Christ in the way the influence of the sinless perfection of Christ, mediated through the testimony of the Christian community and supported by the picture of Christ, strengthened the consciousness of God so that the inhibition of the God-consciousness by sin could be overcome. His hope was that such a reformulation of doctrine would not only clarify the meaning of faith in the modern world, but would also reunify the Christian traditions that had been divided since the Reformation.
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Pub Date : 2021-07-28DOI: 10.1093/OXFORDHB/9780198728818.013.20
Kenneth P. Minkema
Jonathan Edwards (1703–1758) was part of a neo-Calvinist heritage, but he did not claim to be a disciple of the Genevan Reformer. One area of divergence in interpretation was their teachings about angels. Calvin lessened the roles of angels, ascribing to them certain mysteries beyond human comprehension, while Edwards explored angelic nature and history, initially seeing analogies between angels and humans, and then as part of his grand project, A History of the Work of Redemption. In the process, he was shaped by authors in his New England past, including Increase and Cotton Mather, who intently explored the supernatural realm. He also drew on a variety of religious poets within Anglo-American Protestant religious culture that included John Milton, whose influential depiction of the angelic and human fall in Paradise Lost provided inspiration for Edwards’ own redemptive narrative.
{"title":"‘If thou reckon right’: Angels from John Calvin to Jonathan Edwards via John Milton","authors":"Kenneth P. Minkema","doi":"10.1093/OXFORDHB/9780198728818.013.20","DOIUrl":"https://doi.org/10.1093/OXFORDHB/9780198728818.013.20","url":null,"abstract":"Jonathan Edwards (1703–1758) was part of a neo-Calvinist heritage, but he did not claim to be a disciple of the Genevan Reformer. One area of divergence in interpretation was their teachings about angels. Calvin lessened the roles of angels, ascribing to them certain mysteries beyond human comprehension, while Edwards explored angelic nature and history, initially seeing analogies between angels and humans, and then as part of his grand project, A History of the Work of Redemption. In the process, he was shaped by authors in his New England past, including Increase and Cotton Mather, who intently explored the supernatural realm. He also drew on a variety of religious poets within Anglo-American Protestant religious culture that included John Milton, whose influential depiction of the angelic and human fall in Paradise Lost provided inspiration for Edwards’ own redemptive narrative.","PeriodicalId":296358,"journal":{"name":"The Oxford Handbook of Calvin and Calvinism","volume":"50 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":"123110344","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/9780198728818.013.9
J. Dawson
John Calvin and John Knox were very different personalities, with the Scotsman looking to the French Reformer for religious leadership and defending Calvin’s reputation with fierce loyalty. Their personal relationship was forged between 1554 and 1559 when Knox was based in Geneva and served as co-minister to the English exile congregation in the city. When dealing with this enthusiastic, if independent, Scottish admirer, Calvin demonstrated patience and forbearance. Knox sought to follow Calvin’s lead on predestination but was prepared to go his own way on worship and especially on the validity of resistance to a ruler. Knox’s 1558 resistance tracts, not sanctioned by Calvin, brought major consequences for the way in which Calvin, Beza, and the ‘example of Geneva’ were viewed in Tudor England and Stewart Scotland. This had long-lasting implications for the Protestant identities of the two kingdoms and for the unity of the wider Reformed family.
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Pub Date : 2021-07-28DOI: 10.1093/OXFORDHB/9780198728818.013.33
Annette Aubert
This chapter discusses Old Princeton in its broad intellectual and historical contexts, especially the engagement of Princeton faculty with European religious scholars. The Princeton professors used German and European scholarship extensively in their work, including in their defences of Calvinism. The chapter addresses some of the challenges that the Princeton professors faced in the context of modernity, and provides details regarding their reliance on a transatlantic community of evangelical scholars who were familiar with the Enlightenment Bible and issues tied to the rise of modern universities. A transatlantic reading supports an examination of scientific theological efforts on the part of Princeton-based scholars, and underscores their links with evangelical European scholars. The chapter shows how current research on the academic work and defence of traditional Calvinist ideas that emerged from Princeton Theological Seminary in the nineteenth century benefits from a broader historical context that includes the influx of European ideas.
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