Thesis Statement
Calvin’s
institutes was converted and integrated the ideas of the Reformation
across the religious and political boundaries of Europe and it was the most
significant factor in molding intellectual opinion across sixteenth-century
Europe. As a theologian and pastor of French, he laid an authoritative guide to
interprete of Scripture correctly and train students of sacred theology for the
study of the Word of God.
Calvin’s
Early Childhood Growth and Development
“John
Calvin was born at Noyon, in Picardy, on July10, 1509. John Calvin played the
part of an obedient son, did as his father wished. He betook himself to the
University of Orleans, arriving there early in 1528. Calvin began to learn
Greek with Pierre Danes, and Hebrew with Francois Vatable. Institutes
were begun by him while still in France. He feels himself called to be a
teacher of Christian doctrine, and this subject was much discussed, so that he
regards it as a duty to deal with it. He no longer writes as a Humanist, but as
one who is guided by the Word, and who feels the cry newly arising from the
blood of the martyrs being spilt around him.”[1]
“Calvin wrote little about the inner state of his soul. He
decided to abandon the Catholic Church, and went into exile in Switzerland, in
1535. He felt called to spend his time in study and literary labors.”[2] “To
help clarify the faith of the church in those confused times. He had said
little retarding other basic doctrines such as the Trinity, the incarnation,
and so on. The first four dealt with the Law, the Creed, the Lord’s Prayer and
the sacraments in his first edition of the
Institutes. ”[3] He wrote fourth book deals with the external
means of threat sharing the church and the sacraments. It’s not only scripture,
but also of ancient Christian literature. Calvin
zeal of reforming, the first influential factor in Geneva, Farel challenged
Calvin with a dire threat. The second influential factor, Martin Bucer was his
mentor and greatly influenced Calvin’s theology. It resulted Calvin prepared
the second edition of the Institutes and fulfilled his dream “in the
opening of the Geneva Academy in 1559. In that academy, the youth of Geneva
were educated according to Calvinist principles.”[4]
The Need for the Study
The reason why we study of John Calvin, few factors as
follows, First, because of his central ideas of
Christology, and greatest legacy “institutes” to Protestantism. Calvin’s
contribution “Institutes” as “an authoritative guide to the correct
interpretation of Scripture.”[5]
As he expressed, “My object in this work is to so prepare and train students of
sacred theology for the study of the Word of God that they might have an easy
access into it and be able to proceed in it without hindrance.” [6]
“Calvin established the credentials of
his interpretations of the Bible, by carefully engagement with biblical
passages, informed by a good knowledge of how these passages had been
interpreted by well-regarded older Christian writers, such as Augustine of
Hippo.”[7]
And his “central ideas that he developed most important is the fundamental
assertion that a consistent and coherent theological system can be derived and
defended on the basis of the Bible.”[8]
And his greatest legacy to Protestantism
“is not any specific doctrines, rather his demonstration of how the Bible can
serve as the foundation of a stable understanding of Christian beliefs and
structures. He held that the New Testament lays
Down a
specific, defensible Church order. .”[9]
Second,
the content of Institutes that Calvin was contributed, emphases on the
sovereignty of God and the authority of the Bible is trustworthy. “In
the first edition was published at Basel in 1536, modeled on Luther’s
influential catechisms of 1529. Its six chapters included commentaries on the
Ten Commentaries, the Apostles’ Creed, and some disputed matters of theology.
Second edition established the work as one of the most important Protestant
works of the era.”[10] The
content was integrated “the doctrine of God”, “the Trinity”, “the
relation of the Old and New Testaments”, “penitence”, “justification by faith”,
“the nature and relation of providence and predestination”, “human nature”, and
“the nature of the Christian life”[11].
Third, Calvin’s
Christology in the person of the Mediator, Christ as priest and Christ and the
covenant history, each aspect captures theologians’ thoughts, enlightens
readers’ heart and renews the vision of Word of God. “Calvin’s exploration of Christ’s royal office
in his Gospel commentaries and in the Institutes can best be understood
with the template of the Davidic kingship before us. Christ, as king, is the
one who unites the Church to God; even as he gathers God’s chosen to himself…Christ
is the Lord, but he is also our brother. He is the fountain through whom God’s
blessings flow to the Church, and he is the perfect pattern to whom all
believers should be confirmed. Most importantly, he is the head in whom God
loves God’s Church.”[12]
Christ as priest, in the
Institutes, “he argues that Christ became incarnate, according to the
Scriptures, “to restore the fallen world”; and in this context, Calvin means by
restoration that Christ was appointed by God’s eternal plan to purge the uncleanness
of men; for shedding of blood is a sign of expiation. If we are to understand
Christ’s purpose, we must begin with his offer of himself through his death to
reconcile the church to God; that is, we must begin with his work as priest. It
is only by means of this reconciliation that a way is open for the broader
covenant relation between God and the Church. Through his priestly work, Christ
opens the way for his work as prophet and king.”[13]
Fourth,
In Christianae Religionis Institutio, Calvin’s perspective of the process of
“hardening” and “blinding” are profoundly truth, it is wonderful insights and noteworthy. It says, “To reply process of hardening or blinding
comes about two ways. When his light is
removed, nothing remains but darkness and blindness; when his Spirit
is taken away, our hearts harden into stone; when his
guidance ceases, we are turned from the straight path. And so he is rightly said to blind, to harden, to
turn, those from whom he takes away the
ability to see, to obey, to keep on the straight path. But the second way is much nearer the proper meaning of the words;
that to carry out his judgments he directs their
councils and excites their wills, in the direction which he has decided upon,
though the agency of Satan, the minister
of his wrath.…”[14]
Fifth, Calvin as a
theologian of the second generation, he paid more attention to several aspects
of Christian faith, and developed the doctrine of sanctification and Calvin’s
communion theory emphasis on communion is a true divine action for the
church that partakes of the sacrament
and act of communion by the power of Holy Spirit.
Conclusion
Calvin personal theologian stage
development and succeed in the opening of the Geneva Academy has positive
influence to the academic theology system. Based on the theologian’s view, Calvin can fulfill God’s
calling by established Geneva Academy and educated people in Calvinist
principles as theological leader of the city. Calvin personal achievement can
be a positive example to those who delight to be theologian. For the Biblical
literature education is one of way to train learners knowing Christology, and
disciples making, so that Gospel can reach out to the nations. Church and
Biblical education both play a significant role to impact this society.
Education field is one of profoundly influence way. It does not only succeed a
person as theologian also pastor to shepherd the sheet, also help learners to
find the green pasture, participate of eternal kingdom. I guess Liberty Baptist
Theology Seminary play the same role in this society as a door for each learner
find green pasture, and training students to impact and influence the
nations.
Bibliography,
1.
McGrath,
Alistair. Christianity’s Dangerous Idea:
The Protestant Revolution—A History from the Sixteenth Century to the
Twenty-First. New York: HarperOne, 2007.
2.
Gonzalez,
Justo L. The Story of Christianity: The Reformation to Present Day. (Vol.
2). Rev. ed. New York: Harper Collins Publishers, 2010.
3.
Bettenson,
Henry and Chris Maunder, eds. Documents of the Christian Church. 4th ed. London: Oxford University Press, 2011.
4.
Edmondson,
Stephen, NetLibrary, Inc,ebrary, inc. 2004. Calvin's christology. New York:
Cambridge University Press, 2007.
5.
Menzies,
Allan. A study of Calvin and other papers, The American Historical Review , Vol. 24, No. 3 (Apr., 1919), pp. 469-470, London and New York:Macmillan Company.1918. URL: http://www.jstor.org/stable/1835784 (accessed September,5,2013).
6.
Parker,
T. H. L.. Calvin. London, GBR: Continuum International Publishing, 2010. p 127.
http://site.ebrary.com/lib/liberty/Doc?id=10403742&ppg=138 (accessed September 5, 2013).
7.
Davis, Thomas J. "Calvin." Church History 79.2
(2010): 447+. General OneFile. Web. 5 Sept. 2013. Document URL http://go.galegroup.com.ezproxy. liberty.edu:2048 /ps/i.do?id=GALE%7CA228331047&v= 2.1&u=vic_liberty&it=r&p=ITOF&sw=w (accessed September5,2013).
8.
Lindley, W. T. "Calvin." Choice
47, no. 9 (05, 2010): 1705, http://search.proquest.com
/docview/356761719?accountid=12085. (accessed September 5,2013)
9.
Muller, Richard A. The Unaccommodated Calvin : Studies in the Foundation
of a Theological Tradition. New York: Oxford University, 2000. eBook
Collection (EBSCOhost), EBSCOhost (accessed September 5, 2013).
10.
McNeill,
John T. Thirty Years of Calvin Study: Church History , Vol. 17, No. 3
(Sep., 1948), pp. 207-240 New York: Cambridge University Press,
URL: http://www.jstor.org/stable/3160140 (accessed September5,2013).
[1] Allan, Menzies. A study of Calvin and other papers,
The American Historical Review , Vol. 24, No. 3 (Apr.,
1919), pp. 469-470, (London and New
York:Macmillan Company.1918),128-145 . URL: http://www.jstor.org/stable/1835784 (accessed
September,5,2013)
[2] Justo L. Gonzalez, The Story of Christianity: The
Reformation to Present Day. (Vol. 2). Rev. ed. New York: Harper Collins
Publishers, 2010), 78.
[3] Justo L. Gonzalez, The Story of Christianity: The
Reformation to Present Day. (Vol. 2). Rev. ed. New York: Harper Collins
Publishers, 2010), 79.
[5] Alistair McGrath. Christianity’s
Dangerous Idea: The Protestant Revolution—A History from the Sixteenth Century
to the Twenty-First. (New York: HarperOne, 2007),94.
[9]
Alistair McGrath. Christianity’s Dangerous Idea: The Protestant Revolution—A History from
the Sixteenth Century to the Twenty-First. (New York: HarperOne, 2007),94.
[10] Ibid.,93.
[11] Ibid.
[12]
Edmondson, Stephen, NetLibrary, Inc,ebrary, inc. 2004. Calvin's christology.
(New York: Cambridge University Press 2007),115.
[13]
Edmondson, Stephen, NetLibrary, Inc,ebrary, inc. 2004. Calvin's christology.
(New York: Cambridge university Press 2007),115.
[14] Bettenson, Henry and Chris Maunder, eds. Documents
of the Christian Church. 4th ed.
London:
Oxford University Press, 2011),227.
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