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.

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.  

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.

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.

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.

Catholic Revival in the Eighteenth Century

1990 ◽  
Vol 7 ◽  
pp. 99-108
Author(s):  
Sheridan Gilley
Keyword(s):  
Eighteenth Century ◽  
Catholic Church ◽  
Roman Catholic ◽  
The United States ◽  
Roman Catholic Church ◽  
American Scholar ◽  
Counter Reformation ◽  
The Reformation ◽  
History Of ◽  
The Church

In his famous essay on von Ranke‘s history of the Popes, Thomas Babington Macaulay remarked that the ‘ignorant enthusiast whom the Anglican Church makes an enemy… the Catholic Church makes a champion’. ‘Place Ignatius Loyola at Oxford. He is certain to become the head of a formidable secession. Place John Wesley at Rome. He is certain to be the first General of a new Society devoted to the interests and honour of the Church.’ Macaulay’s general argument that Roman Catholicism ‘unites in herself all the strength of establishment, and all the strength of dissent’, depends for its force on his comparison of the Catholic Regular Orders with the popular preachers of Nonconformity. As the son of a leader of the Clapham Sect, his witness in the matter has its interest for scholars of the Evangelical Revival, and has been echoed by Ronald Knox in his parallel between Wesley and the seventeenth-century Jesuit, Paolo Segneri, who walked barefoot 800 miles a year to preach missions in the dioceses of northern Italy. More recently the comparison has been drawn again by Owen Chadwick, with the judgement that the ‘heirs of the Counter-Reformation sometimes astound by likeness of behaviour to that found in the heirs of the Reformation’, and Chadwick’s volume on the eighteenth-century Popes contains some fascinating material on the resemblances between the religion of the peoples of England and of Italy. An historian of Spanish Catholicism has compared the Moravians and the mission preachers of eighteenth-century Spain, not least in their rejection of modern commercialism, while an American scholar has traced some of the parallels between nineteenth-century Protestant and Catholic revivalism in the United States. Not that Wesleyan historians have been attracted to study the great movements of revival religion in the Catholic countries in Wesley’s lifetime—a neglect which is hardly surprising. One point of origin of the Evangelical revival was among refugees from Roman Catholic persecution, and for all the popular confusion, encouraged by men like Bishop Lavington, between Methodists and Papists, and for all Wesley’s belief in religious toleration and tenderness for certain Catholic saints and devotional classics, he was deeply hostile to the Roman Catholic Church, as David Hempton has recently shown. Yet there are many points of likeness as well as difference between the enthusiasts of Protestant and Catholic Europe, and both these need to be declared if Catholics and Protestants are ever to attempt to write an ecumenical history.

A Joint Commemoration of the Reformation in 2017

Horizons ◽  
2017 ◽  
Vol 44 (2) ◽  
pp. 405-409
Author(s):  
Catherine E. Clifford
Keyword(s):  
Catholic Church ◽  
Martin Luther ◽  
Equal Footing ◽  
Christian Communities ◽  
Lutheran Church ◽  
The Reformation ◽  
The Church ◽  
The Catholic Church

When the young Augustinian friar, Martin Luther, affixed his Ninety-Five Theses to the door of the Wittenberg Castle Church on October 31, 1517, calling for the reform of the church, he could hardly have anticipated the succession of events that would lead to the division of Western Christendom. Luther had no intention of creating a “Lutheran” Church, nor could he have foreseen that his initiative would give rise to an ecclesial divide that would persist for half a millennium. The Second Vatican Council's Decree on Ecumenism, which acknowledged the need for continual reform and renewal in the church, created the conditions for the Catholic Church to enter in earnest into a dialogue “on equal footing” with other Christian communities. The Lutheran-Catholic Commission on Unity, as it is known today, was established in 1967 and was the first commission for official bilateral dialogue. Thus, as we commemorate five hundred years since the Reformation, we also mark with gratitude fifty years of official dialogue and growth in communion.

Christus unicus ille episcopus universalis

2018 ◽  
Vol 12 (1) ◽  
pp. 40-57
Author(s):  
Erik A. de Boer
Keyword(s):  
Sixteenth Century ◽  
Catholic Church ◽  
Roman Catholic ◽  
John Calvin ◽  
Roman Catholic Church ◽  
English Reformation ◽  
Primary Function ◽  
The One ◽  
The City ◽  
The Church

Abstract In their critique of the hierarchy in the Roman Catholic Church most reformers in the sixteenth century did not argue for retaining the office of bishop. In the English Reformation, led by the king, the bishopric was reformed, and in Hungary, too, the office of bishop survived. Did reformers like John Calvin fundamentally reject this office, or did they primarily attack its abuse? Investigation of the early work of Calvin shows a focus on the meaning of the biblical term ‘overseer’ and on preaching as the primary function of the episcopacy. While the title of bishop is reserved for the one head of the church, the office of the preacher is brought to a higher level. As moderator of the Company of Pastors in Geneva, Calvin would have a standing in the city comparable to the ousted bishop.

scholarly journals An Introduction to Luther, Calvin, and Their Protestant Reformations

2017 ◽  
Vol 3 (1) ◽  
pp. 83
Author(s):  
PETER A. LILLBACK
Keyword(s):  
Catholic Church ◽  
Martin Luther ◽  
John Calvin ◽  
Reformed Theology ◽  
Western History ◽  
The Church ◽  
The Catholic Church

Abstract: A comparison of Martin Luther and John Calvin shows that they stand in line with historic Christianity and share core Reformation principles. Abuses in the Catholic Church and indulgences are among the main reasons why Luther broke with the church in which he grew up. Luther gave the impetus for other Reformations and theological movements, in particular Zurich, represented by Heinrich Bullinger with his contribution to covenantal thought, and Geneva, where Calvin through his Institutes crystallized Reformed theology. While Luther showed some appreciation for Calvin, Calvin, without idealizing Luther, acknowledged his towering influence. Luther and Calvin left their mark in areas such as theology, the church and worship, society, and Western history and culture.

The Commemoration of the Reformation as the Starting Point for a Joint Declaration on Church, Eucharist and Ministry?

Ecclesiology ◽  
2018 ◽  
Vol 14 (1) ◽  
pp. 32-50
Author(s):  
Peter De Mey
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Protestant Churches ◽  
Joint Declaration ◽  
Starting Point ◽  
The Reformation ◽  
The Church

In recent years a discussion has been taking place on whether it would make sense to work towards a Joint Declaration on Church, Eucharist and Ministry between the Roman Catholic Church and Protestant Churches. The invitation was made by Cardinal Koch who, however, set a preliminary condition that the twofold Grunddifferenz both with regard to their understanding of the Church and their model of unity would first be overcome. After introducing Cardinal Koch’s views on the matter, this article discusses a number of recent documents by ecumenical bodies and contributions by individual theologians – all written on the occasion of the 2017 commemoration of the 500th anniversary of the symbolic start of the Reformation – that, explicitly or implicitly, comment on aspects of Cardinal Koch’s proposal.

Sign in / Sign up

Export Citation Format

Share Document