scholarly journals An outline of John Calvin’s teachings on the Church in the light of Institutio Religionis Christianae (1543)

1970 ◽  
Vol 24 ◽  
pp. 117-125
Author(s):  
Grzegorz Wodziński
Keyword(s):  
Catholic Church ◽  
Martin Luther ◽  
Two Dimensions ◽  
John Calvin ◽  
Roman Catholic Church ◽  
The Reformation ◽  
God's Grace ◽  
Eternal Salvation ◽  
The Church

One of the main postulates of the reformation movement, apart from the theological questions, was a proposal of the internal reform of the church institution. The Father of the Reformation, as Rev. Martin Luther is called in the source literature, raised the questions concerning the mission of the Church, its role in the magisterium, and, perhaps above all, its hierarchical structure and the role of the clergy in the process of eternal salvation. As a result of his reflections, observations, and personal experience, Luther successively undermined different dogmatic, theological questions, as well as those regarding the organization of the Roman Catholic Church. Slogans of renewal and reforms of the church structure spread very rapidly through the territory of German Reich, gaining numerous supporters among the European states. One of those for whom the Reformation ideas became the main field of activity was John Calvin of France. A well-rounded, well educated, and well-read lawyer, familiar with the main works of the German monk, Calvin’s principal theses postulated changes in the functioning of the Church. Additionally, Calvin proposed to distinguish between two dimensions of the Church, i.e. the earthly (visible) and the heavenly (invisible) one, with Jesus Christ as the highest priest, bonding the Church together and guaranteeing its unity, permanence, and indivisibility. Calvin’s opus magnum, Institucio Religionis Christianae, represents to the fullest his vision of the Christian Church as he thought it should be. An analysis of specific issues regarding the function of the clergymen, the role of the pope, the celebration of the sacraments, penance and conversion, as well as eternal salvation, gives an insight into the basic compendium of ecclesiological knowledge compiled by Calvin. His teachings about the Church, although in some points different from those of Rev. Martin Luther, nonetheless oscillate within the principal slogans of Reformation: Sola Fides – the man is saved solely by faith, Sola Gratia – God’s grace is necessary for salvation, Sola Scriptura – the only source of faith is the Holy Bible. Calvin’s own idea was that of Solus Christus – salvation can be reached solely through Christ as the centre of the Church. Calvin’s Christ-centric attitude reveals itself to the fullest in his preaching and the ideological foundations he established for the reformed denomination.  

scholarly journals Jana Kalwina zarys nauki o Kościele w świetle Institutio Religionis Christianae z 1543r.

2018 ◽  
Vol 24 ◽  
pp. 119-127
Author(s):  
Grzegorz Wodziński
Keyword(s):  
Catholic Church ◽  
Martin Luther ◽  
John Calvin ◽  
Roman Catholic Church ◽  
The Reformation ◽  
Full Picture ◽  
God's Grace ◽  
German Reich ◽  
Eternal Salvation ◽  
The Church

One of the main postulates of the reformation movement, apart from the theological questions, was a proposal of the internal reform of the church institution. The Father of the Reformation,as Rev. Martin Luther is called in the source literature, raised the questions concerning the mission of the Church, its role in the magisterium, and also and  perhaps above all its hierarchical structure and about the role of the clergy in the process of the eternal salvation. As a result of his reflections and probably his observations and his own experiences Luther undermined in succession different dogmatic, theological questions as well as those regarding the organization of the Roman Catholic Church. Slogans of renewal and reforms of the church structure spread very rapidly through the territory of German Reich, gaining numerous supporters among European nations. One of those for whom the Reformation ideas became the main field of activity was French man John Calvin. That well-rounded, well educated and well-read lawyer, knowing the main works of the German monk, acquired his principal theses postulating the changes in the functioning of the Church. Additionally, Calvin made a division of the Church between the earthly – the visible and the heavenly – the invisible one, and the person who bonds it, guarantees its unity and permanency, the  indivisibility is the only and the highest Priest – Jesus Christ. In the work of his life Institucio Religionis Christianae Calvin embodied a full picture of the Christian Church as, in his opinion, it should be. Analysing particular issues regarding the function of the clergymen, the pope, celebrating the sacraments, penance and conversion, and also the eternal salvation, we are given the basic compendium of knowledge concerning the ecclesiology by John Calvin. His teaching about the Church, although in some points different in from the  preaching of Rev. Martin Luther, however oscillates within the principal slogans of Reformation: Sola Fides –the man is saved solely by faith, Sola Gratia – God’s grace is necessary for salvation, Sola Scriptura – the only source of faith is the Holy Bible. He also added the idea: Solus Christus – only Christ saves, He is in the centre of The Church, we can observe Calvin’s Christ centred attitude in his preaching and in building ideological basics of the reformed denomination.

Two Autobiographical Narratives of Conversion: Robert Hugh Benson and Ronald Knox

1998 ◽  
Vol 24 (2) ◽  
pp. 237-253
Author(s):  
George Marshall
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Catholic Church ◽  
Church Of England ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Autobiographical Narratives ◽  
The Reformation ◽  
The Future ◽  
The Church

Ever since the Reformation, and increasingly since the example set by Newman, the Church of England has had to contend with the lure of Rome; in every generation there have been clergymen who converted to the Roman Catholic Church, a group either statistically insignificant or a momentous sign of the future, depending on one’s viewpoint. From the nineteenth century Newman and Manning stand out. From the first two decades of the twentieth century among the figures best remembered are Robert Hugh Benson (1871–1914) and Ronald Arbuthnot Knox (1888–1957). They are remembered, not because they were more saintly or more scholarly than others, but because they were both writers and therefore are responsible for their own memorials. What is more, they both followed Newman in publishing an account of the circumstances of their conversion. This is a genre which continues to hold interest. The two works demonstrate, among other things, the continuing influence of Newman’s writings about the identity of the Church.

Children, the Liturgy, and the Reformation: the Evidence of the Lichfield Cathedral Choristers

1994 ◽  
Vol 31 ◽  
pp. 261-274
Author(s):  
T. N. Cooper
Keyword(s):  
Catholic Church ◽  
Main Concern ◽  
Recent Past ◽  
Christian Church ◽  
Central Importance ◽  
Administrative Records ◽  
The Reformation ◽  
History Of ◽  
The Church

The great interest generated by the theme of this year’s conference reflects the central importance of children in the history of the Christian Church, yet at the same time their omission from much of historical writing. For all but the recent past this is largely the result of the difficulties with the source material itself, and this is certainly true for historians of the Church during the medieval and Reformation periods. The main concern of the administrative records of the Catholic Church was with adults and, in particular, ordained men. It is to the schools that we must look for the most useful references to children and, more specifically, to the choir schools for evidence of the role of boys in the liturgy.

Argentine Liberalism and the Church Under Julio Roca, 1880-1886

1974 ◽  
Vol 30 (3) ◽  
pp. 319-340 ◽  
Author(s):  
Lee Bruce Kress
Keyword(s):  
Public Education ◽  
Free Trade ◽  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Education For All ◽  
Free Trade Policy ◽  
Political Economic ◽  
The Church

Julio Roca and the Generation of 1880 are best characterized by their liberalism. Indeed Argentine politics ever since the fall of Juan Manuel de Rosas had adopted an increasing liberal tone. These beliefs included the encouragement of constitutionalism, federalism, freedom, and democracy. The last two points were rather vague; and democracy, especially, was interpreted in a more theoretical than practical way by the aristocracy that remained in charge of political, economic, and social affairs. However, efforts to stress the immigration of workers and capital from Europe, a relatively free trade policy, and public education for all were more clear and determined. On most of these points, the leaders of the nation seemed to agree. But on another point, that of the role of the Roman Catholic Church in Argentine life, there was sharp disagreement. At no time was this more evident than during Roca's first administration, 1880-1886.

Covenants and Anglicans

2008 ◽  
Vol 6 (2) ◽  
pp. 139-152
Author(s):  
Frederick Quinn
Keyword(s):  
Sixteenth Century ◽  
Catholic Church ◽  
Church Of England ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Jeremy Taylor ◽  
Common Prayer ◽  
Church Governance ◽  
The Church

ABSTRACTAlthough there is a strong movement within Anglicanism to produce a Covenant, this article argues against such an approach. Postponing dealing with today's problems by leaving them for a vaguely worded future document, instead of trying to clarify and resolve them now, and live in peace with one another, is evasive action that solves nothing. Also, some covenant proposals represent a veiled attempt to limit the role of women and homosexuals in the church.The article's core argument is that covenants were specifically rejected by Anglicans at a time when they swept the Continent in the sixteenth century. The Church of England had specifically rejected the powerful hierarchy of the Roman Catholic Church and the legalism of the Puritans in favor of what was later to become the Anglican via media, with its emphasis on an informal, prayerful unity of diverse participants at home and abroad. It further argues the Church contains sufficient doctrinal statements in the Creeds, Chicago-Lambeth Quadrilateral of 1886, 1888, and the Baptismal Covenant in the American Church's 1979 Book of Common Prayer.Covenant proponents argue their proposed document follows in the tradition of classic Anglicanism, but Quinn demonstrates this is not the case. He presents Richard Hooker and Jeremy Taylor as major voices articulating a distinctly Anglican perspective on church governance, noting Hooker ‘tried to stake out parameters between positions without digging a ditch others could not cross. Hooker placed prudence ahead of doctrinal argument.’ Taylor cited the triadic scripture, tradition and reason so central to Anglicanism and added how religious reasoning differs from mathematical and philosophical reasoning. The author notes that the cherished Reformation gift of religious reasoning is totally unmentioned in the flurry of documents calling for a new Anglican Covenant.

scholarly journals Celebrating the feasts of the Old Testament in Christian contexts

2006 ◽  
Vol 62 (3) ◽  
Author(s):  
Magdel Le Roux
Keyword(s):  
Old Testament ◽  
Religious Experience ◽  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Early Christian ◽  
Christian Churches ◽  
Protestant Churches ◽  
The Reformation ◽  
The Church

Many early Christian churches incorporated a number of non-biblical, even “pagan” symbols and rituals into their liturgy (e. g. the origin of Christmas). They were contextualized into the church by a brand new Christian content to them. From its first inception Christianity attempted to slander and suppress the pagan myths and rituals in the name of its own message. This, however, does not alter the fact that the church also sought some connections in the sphere of myth. Since the Reformation many Protestant churches have tended to “cleanse” the church from all forms of symbols and rituals that could be reminiscent of its earlier connection with the Roman Catholic Church. The article argues that this left an emptiness, a longing for symbols and rituals which usually form an essential part of a normal religious experience. The Old Testament has both a “deficit” and a “surplus” which might have an abiding significance for Christians. It has become clear from archaeological discoveries that Jewish societies formed an integral part of early Christian societies.

Feminism and Womanism

2017 ◽  
Author(s):  
Mary Veeneman
Keyword(s):  
Catholic Church ◽  
Male Privilege ◽  
The Poor ◽  
The World ◽  
Role Of Women ◽  
God's Grace ◽  
The Church ◽  
The Catholic Church

This chapter investigates feminist and womanist approaches to theologies of the sacraments in which sacraments are “events in the church in which God’s grace is made present to the community.” Citing the work of Susan Ross, Elizabeth Johnson, and others, the author posits the need for theologies of the sacraments to be reworked in light of the experience of women, particularly regarding the sacraments of Ordination and Eucharist. Ordained clergy should relate the Eucharist to ministry to the poor and hungry. In addition, the patriarchal framework that undergirds male privilege in the Catholic Church has resulted in misunderstanding both the maleness of Jesus and the possible role of women to serve as ordained clergy. Ultimately reevaluating theologies of the sacraments from a feminist and womanist perspective is for the sake of empowering worship and furthering mission in the world.

Was Saint Thomas More a Mystic?

Moreana ◽  
2009 ◽  
Vol 46 (Number 177- (2-3) ◽  
pp. 25-44 ◽  
Author(s):  
Germain Marc’hadour
Keyword(s):  
Essential Role ◽  
Thomas More ◽  
Prison Life ◽  
Christian Humanism ◽  
The Bible ◽  
John Colet ◽  
God's Grace ◽  
Eternal Salvation ◽  
The Church

The whole spirit of Christian humanism, as exemplified by Erasmus, makes one think, in Mesnard’s phrase, of ‘mystique légère:’ plenty of of moralism and reformism, with less room for experience; a fruit of it was the Exercices of St Ignatius, in contrast with the alumbrados or even the Rheno-Flemish masters such as Eckhart or even Denys the Carthusian. More may not have so much as heard of Juliana of Norwich, England’s best-known medieval mystic, whereas he recommends Walter Hilton’s Scala perfectionis, and The Following of Christ, as he calls Thomas à Kempis’s classic. The earliest influences perceptible in his life and writings are Pico della Mirandola and John Colet. The Lutheran challenge led him to stress the role of human cooperation with God’s grace in the business of eternal salvation, and the essential role of the Church as interpreter of the Bible. Prison life with the imminence of a martyr’s death colored his meditation on the agony of Christ, and his stress on God as the only source of comfort.

The Development of Canonical Jurisprudence in the Roman Catholic Church and the Church of England

Ecclesiology ◽  
2008 ◽  
Vol 4 (3) ◽  
pp. 308-325
Author(s):  
Gordon Arthur
Keyword(s):  
Catholic Church ◽  
Canon Law ◽  
Legal Theory ◽  
Church Of England ◽  
Common Law ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
The Reformation ◽  
The Church ◽  
Degree Of Similarity

AbstractThis paper offers a theological examination of the legal theory underlying the Canon Law of the Roman Catholic Church from the time of Gratian onwards, and of the Church of England since the Reformation, comparing the latter with parallel developments in English Common Law. Despite their very different contexts, structures and emphases, a surprising degree of similarity emerges, which may provide a basis for further discussion and convergence in the future.

Martin Luther in Denmark

2017 ◽  
Author(s):  
Niels Henrik Gregersen
Keyword(s):  
World War Ii ◽  
Catholic Church ◽  
Martin Luther ◽  
Roman Catholic Church ◽  
Lutheran Church ◽  
The Reformation ◽  
Two Kingdoms ◽  
Evangelical Lutheran Church ◽  
The 19Th Century ◽  
Evangelical Lutheran

In Denmark, Martin Luther was initially seen as a humanist reformer on a par with other humanists, but during the 1520s he increasingly became a divisive figure separating those wanting only to reform the Roman Catholic church from within, and those working for a break with Rome. Ways of understanding Luther differed widely within the evangelical camp too. Early “Lutherans” in Denmark, such as Hans Tausen and the drafters of the Confessio Hafniensis of 1530, presented legalistic and spiritualistic elements. In 1536, however, King Christian III announced the Reformation of Denmark, using robust Wittenberg theologians such as Johann Bugenhagen and Peder Palladius to reform the church, the university, and the society at large. Since then Denmark has been an unusually homogeneous Lutheran country, compared to Lutheran areas of Germany in the 17th and 18th centuries, including Luther’s own Sachsen. Yet Danish views of Luther have changed significantly over the centuries, especially after the national awakening in the 19th century. Thereafter, Luther was seen as a church father, though also as a somewhat remote figure. In 20th-century theology, N. F. S. Grundtvig and Søren Kierkegaard served as mediating figures between premodern Lutheranism and contemporary theology. After World War II, the Reformation is still widely regarded as formative for Danish history, albeit in combination with other inspirations. A secular mindset grew stronger both within and outside the Evangelical-Lutheran Church, with some promoting a liberalist interpretation of Luther’s two-kingdoms doctrine, and others challenging the Evangelical-Lutheran Church’s status as the “People’s Church.” By January 1, 2016, 76.9 percent of the Danish population were tax-paying members of the Evangelical-Lutheran Church in Denmark.

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