The Old, the New and the Now (original) (raw)
Related papers
2006
During the past several decades a growing number of scholars have come to appreciate the importance of studying John Calvin's interpretive work as a commentator on Scripture in addition to his better-known writings on theology. In this volume ten essays by scholars specializing in Calvin's exegetical methods examine the approaches and themes Calvin emphasized when he interpreted major portions of Scripture. These essays focus on Calvin's work in his biblical commentaries with appropriate cross-referencing to his other writings, including his sermons. A concluding essay synthesizes the main features of what has gone before to present an overall view of John Calvin as an interpreter and commentator on Holy Scripture. An appreciation of Calvin's exegetical labors and his work as a biblical commentator are now recognized as key elements in Calvin scholarship.
Journal of the American Academy of Religion, 2021
In her new collection of essays on Calvin's exegetical method, Barbara Pitkin presents a clear and expansive picture of the reformer's historical consciousness as it intersected with his "theological assumption of the unity of the covenant" (119) as narrated in scripture. Pitkin marshals a diverse set of sources from Calvin's commentaries, sermons, public lectures, and personal correspondence to show that standing behind his scholarly activities was a central concern with "the edification of the contemporary faithful, " such that his "historical approach to scripture does not yield a simple history lesson about the past but engages with that past history to build up present faith" (25). Indeed, according to the author, mirroring Calvin's sense of the unity of all history under the guidance of divine oversight was his evangelical method of "Christ-focused" exegesis that understood Jesus Christ to be the unifying center of scripture and thus the goal of all interpretation. Pitkin is careful to note that Calvin's sense of historical continuity (guided by divine providence) and textual unity (centered on Jesus Christ) should not be misunderstood as a shoehorning of biblical history into fixed patterns of doctrine. Rather, for Calvin, "Biblical figures can function as examples, biblical history can serve as a mirror, multiple historical fulfillments of prophecy are possible, and analogies can be drawn by interpreters" (224) precisely because the complexity of sacred history is of a piece with the complexity of the lived present. Each of the biblical texts that Pitkin examines through the lens of Calvin's interpretive work is in some way placed in conversation with social concerns related to Calvin's adopted home of Geneva. In Chapter 2, Pitkin addresses Calvin's Paulinism through his exegesis of Galatians 2, where the Apostle Paul is presented as "a past leader of the church, dealing with issues peculiar to his own historical situation, " who is also "a teacher of doctrine" and "model of appropriate Christian behavior" (43-47). By historicizing Paul as a pastor and teacher and thus as someone embroiled in a variety of internal and external disputes as he
The Background Of Calvin’s Thoughts
Journal Didaskalia, 2021
Every age, God will raise up certain people who will become church leaders in their day, to be witnesses of God through the truth of God's word. Their presence did not only appear suddenly, but also through a long process of life and education. In this article, we will explore about The Background of Calvin’s Thoughts, whose influence has revealed the world of theology to this day. Calvin was not only influenced by France Humanism but also medieval Theology at that time. Voluntarism was a popular theology in Calvin era. Calvin received only education in theology from medieval tradition on the first stage of his studies because he never studied theology at university. Calvin’s method which was used to build his theology is inseparable from his studying in Civil Law in Orleans. His studying in Orleans has changed Calvin to be a good jurist and he used his skill later in Geneva to compile codifications of legislation and regulation for Church and government in Geneva. In addition t...
Calvin and Tradition: Tracing Expansion, Locating Development, Suggesting Authority
Toronto Journal of Theology, 2009
This article examines one way that Calvin rewrote or edited his works across his various editions, adding patristic material. These patristic expansions represent one of the most significant methods by which the commentaries and the Institutes grew in length. The lengthening was not merely an elongation, but also an addition of authority and gravity. The article analyzes three instances of expansion to demonstrate Calvin's implicit acceptance of the medieval model of authority. While Calvin's use of patristic material was varied and at times nuanced, frequently Calvin's addition of the patristic and sounder medieval source material represented a foundational acceptance and establishment of the tradition's ''handing on'' of the basic form of right religion. Calvin's use of this practice revealed his acceptance of an orthodoxy in particular fathers, his formation of a traditional theology, and his establishment of correct tradition as a source of theological authority.
Calvin in word and deed: A communicological appreciation
Koers - Bulletin for Christian Scholarship, 2001
Calvin in word and deed: A communicological appreciation John Calvin's views on the role of the preacher, as well as the manner in which he applied these views in practice, are examined by using a simplified linear model of communication. Firstly, Calvin's view on the role of the preacher is examined-as expressed in the Institutes, his letters and commentaries. From a communication perspective, it is clear that, from what Calvin said, he thoroughly saw himself as a servant, relying on the Word of God-a servant who had to execute his assignment in obedience to what God (communicator in the model) expected from him as an instrument in His hands. Secondly, in addition to Calvin's views on his role as a preacher, it was also established how he acted in some demanding situations. The consistency of his thinking was illustrated by comparing what he did to what he said. The examination revealed that Calvin's action was to bring the Word. Calvin's actions were therefore consistent with the views articulated in his writings. Thirdly, from his letters to persecuted followers, we can deduce Calvin's views on the practical application of the ideas which he stated in the Institutes and other publications. The article concludes that, if measured against the simplified linear communication model, it can be assumed that Calvin saw himself as a communication medium or channel used by God to convey His message and not as a communicator following his own agenda.