The extra Calvinisticum from the Marburg Colloquy to the Consensus Tigurinus

2021 ◽  
pp. 77-139
Author(s):  
K.J. Drake
Keyword(s):  
Final Section ◽  
Lord's Supper ◽  
John Calvin ◽  
Church Fathers ◽  
Reformed Tradition ◽  
Hypostatic Union ◽  
Church Councils ◽  
The Church

This chapter investigates the historical and theological development of the extra Calvinisticum from the Marburg Colloquy (1529) to the Consensus Tigurinus (1549). During this period, the proponents of the emerging Reformed tradition expanded the theological basis for the extra by incorporating additional arguments from Scripture, the church councils, and the church fathers. First, the chapter investigates the debate at the Marburg Colloquy demonstrating that the christological divergence between Zwingli and Luther was rooted not only in theological and hermeneutical method but also in the doctrines of God and anthropology. The chapter analyzes Zwingli’s final works, Fidei Ratio and Fidei Expositio, in which he presents a more robust understanding of the hypostatic union. The final section addresses the Consensus Tigurinus, written by Heinrich Bullinger and John Calvin, which offers the confessionalization of the extra in the Reformed tradition and effectively marks the definitive parting of ways within Protestantism over the Lord’s Supper.

scholarly journals Obrona integralnego człowieczeństwa Chrystusa przeciw apolinaryzmowi w dziełach Epifaniusza z Salaminy

Vox Patrum ◽  
2018 ◽  
Vol 68 ◽  
pp. 253-269
Author(s):  
Roland Marcin Pancerz
Keyword(s):  
Human Nature ◽  
Human Mind ◽  
Church Fathers ◽  
Hypostatic Union ◽  
Apostolic Fathers ◽  
Communicatio Idiomatum ◽  
The One ◽  
In The Beginning ◽  
The Church ◽  
Technical Terms

Epiphanius of Salamis was one of the Church Fathers, who reacted resolutely against incorrect Christology of Apollinaris of Laodicea. The latter asserted that the divine Logos took the place of Christ’s human mind (noàj). In the beginning, the bishop of Salamis tackled the problem of Christ’s human body, since – as he told himself – followers of Apollinaris, that arrived in Cyprus, put about incorrect doctrine on the Saviour’s body. Among other things, they asserted it was consub­stantial with his godhead. Beyond doubt, this idea constituted a deformation of the original thought of Apollinaris. Anyway, Epiphanius opposing that error took up again expressions, which had been employed before by the Apostolic Fathers and Apologists in the fight against Docetism. Besides, Epiphanius told that some followers of Apollinaris denied the exi­stence of Christ’s human soul (yuc»). Also in this matter, in all probability, we come across a deformation of the original doctrine of the bishop of Laodicea. A real controversy with Apollinaris was the defence of the human mind of the Sa­viour. Epiphanius emphasized that He becoming man took all components of hu­man nature: “body, soul, mind and everything that man is”, in accordance with the axiom “What is not assumed is not saved” (Quod non assumptum, non sanatum). A proof of the integrity of human nature was the reasonable human feelings the Saviour experienced (hunger, tiredness, sorrow, anxiety) as well as knowledge he had to gain partly from experience, which was witnessed by Luke 2, 52. In the lat­ter question, the bishop of Salamis was a forerunner of contemporary Christology. The fact that Epiphanius admitted a complete human nature in Christ didn’t bring dividing the incarnate Logos into two persons. Although the bishop of Sa­lamis didn’t use technical terms for the one person of Jesus Christ, he outlined nonetheless the idea of the hypostatic union in his own words, as well as through employing the rule of the communicatio idiomatum. The ontological union of the divine Logos with his human nature assured Christ’s holiness, too.

Antoine de la Roche Chandieu and the extra Calvinisticum into Early Reformed Orthodoxy

2021 ◽  
pp. 205-273
Author(s):  
K.J. Drake
Keyword(s):  
Church Fathers ◽  
Reformed Tradition ◽  
Ongoing Development ◽  
Scriptural Exegesis ◽  
The Church

This chapter investigates the extra Calvinisticum in the Reformed tradition after the shift to scholastic theology in the 1580s by investigating the work of French theologian Antoine de la Roche Chandieu. Chandieu is widely considered one of the fathers of Reformed scholasticism and produced the most extensive work on the extra in this period. In De Veritate Humanae Naturae Christi (1585) he offers an exposition and defense of the extra in response to the christology of Lutheran theologian Martin Chemnitz. Chandieu’s work is distinguished from other treatments of the extra in both scope and depth, utilizing scholastic methodology, scriptural exegesis, and the church fathers. The work of Chandieu demonstrates the ongoing development of the extra in the period of early Reformed orthodoxy, which is in continuity with the precedent tradition and uses the new scholastic method not to unmoor it from the biblical witness but to secure it more firmly.

The Early Debate in Switzerland

2019 ◽  
pp. 98-118
Author(s):  
Amy Nelson Burnett
Keyword(s):  
Lord's Supper ◽  
Clear Distinction ◽  
Church Fathers ◽  
Southern Germany ◽  
Infant Baptism ◽  
Bodily Presence ◽  
The Church

In the spring and summer of 1525, Ulrich Zwingli published three works that rejected Christ’s corporeal presence, although Zwingli distanced himself from Karlstadt. Even more important was Johannes Oecolampadius’s treatise arguing that the church fathers had not taught Christ’s bodily presence. These Latin pamphlets generated a lively underground debate in letters and private conversations among reformers throughout southern Germany and Switzerland, and Erasmus did his best to distance himself from the position of his former associates. Zwingli’s pamphlets were translated into German and so contributed further to the vernacular discussion initiated by Karlstadt. Zwingli developed his understanding of the sacraments in attacks on Anabaptists who shared his understanding of the Lord’s Supper but rejected infant baptism. At the end of 1525, there was no clear distinction between the positions of Karlstadt and Zwingli, and the Wittenbergers considered Oecolampadius to be their most dangerous opponent

The Dimension of Depth: Thomas F. Torrance on the Sacraments of Baptism and the Lord's Supper

2001 ◽  
Vol 54 (2) ◽  
pp. 155-176 ◽  
Author(s):  
George Hunsinger
Keyword(s):  
Lord's Supper ◽  
The Other ◽  
John Calvin ◽  
Eternal Life ◽  
In Christ ◽  
The Dead ◽  
The One ◽  
Living Person ◽  
The Church

‘All the gifts of God set forth in baptism,’ wrote John Calvin, ‘are found in Christ alone’ (Inst. IV.15.6). The baptismal gifts, for Calvin, were essentially three: forgiveness of sins, dying and rising with Christ, and communion with Christ himself (FV.15.1, 5, 6). They were ordered, however, in a particular way. Communion with Christ, Calvin considered, was in effect the one inestimable gift that included within itself the other two benefits of forgiveness and rising with Christ from the dead. Forgiveness and eternal life were thus inseparable from Christ's person and so from participatio Christi through our communion with him. Only by participating in Christ through communion could the divine gifts set forth in baptism be truly received. Any severing of these gifts from Christ himself would result only in empty abstractions. No spiritual gift—neither forgiveness nor eternal life nor any other divine benefit—was ever to be found alongside Christ or apart from him. Christ's saving benefits were inherent in his living person. Only in and with his person were they set forth and available to the church. Communion with Christ was thus bound up with Christ's person in his saving uniqueness. He himself and he alone, for Calvin and for the whole Reformation, was our wisdom, righteousness, sanctification and redemption (1 Cor. 1:30).

scholarly journals Kritik terhadap Teologi Proses dan Pembelaan terhadap Pandangan “Greater Good” dalam Menanggapi Masalah Kejahatan

2017 ◽  
Vol 16 (2) ◽  
pp. 155-168
Author(s):  
Jessica Novia Layantara
Keyword(s):  
Problem Of Evil ◽  
Process Theology ◽  
John Calvin ◽  
Church Fathers ◽  
The Holocaust ◽  
The Reformation ◽  
The Problem Of Evil ◽  
Greater Good ◽  
Free Will Defense ◽  
The Church

Selama berabad-abad, para teolog Kristen mencoba menanggapi pergumulan filosofis mengenai masalah kejahatan. Bapa-bapa Gereja dan tokoh-tokoh reformasi di masa lalu telah mencoba menanggapi permasalahan ini dengan argumen kebaikan yang lebih tinggi (greater good). Tetapi solusi-solusi semacam itu ditolak mentah-mentah setelah peristiwa Holocaust (Auschwitz), yang merupakan peristiwa kejahatan sangat dahsyat dan mengakibatkan penderitaan banyak sekali orang. Solusi tradisional dianggap sudah tidak relevan dalam menanggapi masalah kejahatan. Teologi proses kemudian mencoba menanggapi masalah ini dengan cara mereduksi atribut-atribut Allah. Tujuan karya tulis ini adalah untuk mengkritik pandangan kontemporer khususnya teologi proses dalam menanggapi masalah kejahatan, dan juga membela pandangan greater good sebagai solusi yang masih tetap dapat dipertahankan walaupun dengan beberapa penyesuaian. Kata-kata kunci: Teodisi, Soft-determinism, Kompatibilisme, Kedaulatan Allah, Masalah Kejahatan, Holocaust, Auschwitz, Teologi Proses, Pembelaan Kehendak Bebas, Teodisi Pembentukan Jiwa, Greater Good Theodicy, John Calvin, John Feinberg   English: Throughout the ages Christian theologians have attempted to understand, from a philosophical vantagepoint, the problem of evil. The Church Fathers as well as theologians during the era of the Reformation have offered a solution that argues from the basis of the greater good. However, solutions of that nature seem to ring hollow when one considers the magnitude and scope of the Holocaust (Auschwitz). In light of that historical reality traditional solutions to the problem of evil seem inadequate. Process theology attempts to overcome the impasse by restricting the attributes of God. The purpose of this article is to critically evaluate contemporary solutions to the problem of evil, especially process theology, as inadequate solutions. Further, to argue for the traditional positional argument of the greater good as offering a tenable solution. Keywords: Theodicy, Soft-determinism, Compatibilism, Sovereignty of God, Problem of Evil, Holocaust, Auschwitz, Process Theology, Free Will Defense, Soul-shaping Theodicy, Greater Good Theodicy, John Calvin, John Feinberg

scholarly journals The Use and Abuse of John Calvin in Richard Hooker's Defence of the English Church

Perichoresis ◽  
2012 ◽  
Vol 10 (1) ◽  
pp. 3-22 ◽  
Author(s):  
David Neelands
Keyword(s):  
Church Of England ◽  
John Calvin ◽  
Church Fathers ◽  
The Church

The Use and Abuse of John Calvin in Richard Hooker's Defence of the English Church At times Richard Hooker (1554-1600), as an apologist for the Church of England, has been treated as “on the Calvinist side”, at others as an “anti-Calvinist”. In fact, Hooker and his Church were dependent on John Calvin in some ways and independent in others. Hooker used recognized sources to paint a picture of Calvin and his reforms in Geneva that would negatively characterize the proposals and behaviour of those he opposed in the Church of England, and yet he adopted Calvinist positions on several topics. A judicious treatment of Hooker’s attitude to John Calvin requires careful reading, and an understanding of the polemical use of the portrait of Calvin. Calvin was indeed grave and learned, but he was human and, as an authority, inferior to the Church Fathers, who were formally recognized as authorities in the Church of England.

The Flesh of the Word

2021 ◽  
Author(s):  
K.J. Drake
Keyword(s):  
Human Body ◽  
Martin Luther ◽  
Historical Narrative ◽  
Church Fathers ◽  
Reformed Tradition ◽  
The Reformation ◽  
Early Use ◽  
The Church ◽  
Over Time

The extra Calvinisticum, that the eternal Son maintains his existence beyond the flesh during his earthly ministry and perpetually, divided the Lutheran and Reformed traditions during the Reformation. This book explores the emergence and development of the extra Calvinisticum in the Reformed tradition by tracing its exposition from Ulrich Zwingli to early Reformed orthodoxy. Rather than being an ancillary issue, the questions surrounding the extra Calvinisticum were a determinative factor in the differentiation of Magisterial Protestantism into rival confessions. Reformed theologians maintained this doctrine in order to preserve the integrity of Christ’s divine and human natures as the mediator between God and humanity. This rationale remained consistent across this period, with increasing elaboration and sophistication to meet the challenges leveled against the doctrine in Lutheran polemics. The study begins with Zwingli’s early use of the extra Calvinisticum in the eucharistic controversy with Martin Luther and especially as the alternative to Luther’s doctrine of the ubiquity of Christ’s human body. Over time, Reformed theologians, such as Peter Martyr Vermigli and Antoine de Chandieu, articulated the extra Calvinisticum with increasing rigor by incorporating conciliar christology, the church fathers, and scholastic methodology to address the polemical needs of engagement with Lutheranism. The book illustrates the development of christological doctrine by Reformed theologians offering a coherent historical narrative of Reformed christology from its emergence into the period of confessionalization. The extra Calvinisticum was interconnected to broader concerns affecting concepts of the union of Christ’s natures, the communication of attributes, and the understanding of heaven.

scholarly journals Profit ‘That is Condemned by the Word of God’: John Jewel’s Theological Method in His Opposition to Usury

Perichoresis ◽  
2015 ◽  
Vol 13 (1) ◽  
pp. 39-56
Author(s):  
André A. Gazal
Keyword(s):  
Seventeenth Century ◽  
Sixteenth Century ◽  
Church Of England ◽  
Theological Method ◽  
Word Of God ◽  
Church Fathers ◽  
The Subject ◽  
Church Councils ◽  
The Church ◽  
Christian Society

Abstract John Jewel, regarded as the principal apologist and theologian for the Elizabethan Church, was also esteemed as one of England’s most important (if not the most important) authority on the subject of usury, and therefore was cited frequently by opponents of usury towards the end of the sixteenth century and throughout the seventeenth century. One of the most sustained interpretations of Jewel as a theologian on the subject of usury was by Christoph Jelinger, who observed that the late bishop of Sarum employed the same theological method in opposing usury as he did in defending the doctrines and practices of the Church of England against its Catholic opponents, that is, by appealing to the Scriptures, the Church Fathers, Church Councils, and the example of the primitive church. This article seeks to confirm the opinion of Jelinger, and in doing so show that Jewel’s opposition to usury stemmed primarily from the conviction that it was both a vice and heresy that eroded the unifying attribute of Christian society which was love.

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