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.

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 A ‘Chief Error’ of Protestant Soteriology: Sin in the Justified and Early Modern Catholic Theology

Perichoresis ◽  
2020 ◽  
Vol 18 (6) ◽  
pp. 41-72
Author(s):  
Matthew T. Gaetano
Keyword(s):  
Seventeenth Century ◽  
Early Modern ◽  
Catholic Church ◽  
Martin Luther ◽  
Original Sin ◽  
John Calvin ◽  
Catholic Theology ◽  
Good Works ◽  
The World ◽  
The Catholic Church

AbstractCatholic theologians after Trent saw the Protestant teaching about the remnants of original sin in the justified as one of the ‘chief ’ errors of Protestant soteriology. Martin Luther, John Calvin, Martin Chemnitz, and many Protestant theologians believed that a view of concupiscence as sinful, strictly speaking, did away with any reliance on good works. This conviction also clarified the Christian’s dependence on the imputed righteousness of Christ. Catholic theologians condemned this position as detracting from the work of Christ who takes away the sins of the world. The rejection of this teaching—and the affirmation of Trent’s statement that original sin is taken away and that the justified at baptism is without stain or ‘immaculate’ before God—is essential for understanding Catholic opposition to Protestant soteriology. Two Spanish Dominican Thomists, Domingo de Soto and Bartolomé de Medina, rejected the Protestant teaching on imputation in part because of its connection with the view on the remnants of original sin in the justified. Adrian and Peter van Walenburch, brothers who served as auxiliary bishops of Cologne in the second half of the seventeenth century, argued that the Protestants of their time now agreed with the Catholic Church on a number of soteriological points. They also drew upon some of their post–Tridentine predecessors to offer a Catholic account of the imputation of Christ’s righteousness. Nonetheless, the issue of sin in the justified remained a point of serious controversy.

Protestants and Continental Reformers (1517–1600)

2020 ◽  
pp. 203-232
Author(s):  
David W. Kling
Keyword(s):  
Sixteenth Century ◽  
Catholic Church ◽  
Martin Luther ◽  
John Calvin ◽  
Institutional Commitment ◽  
Political Resistance ◽  
The Bible ◽  
New Birth ◽  
Heart And Mind ◽  
The Catholic Church

By the early sixteenth century, the call to conversion had moved in other and more radical directions, resulting initially in renewed personal spiritual commitment at odds with the Catholic Church and then moving to outright schism and a change of institutional commitment. Reformers such as Martin Luther and John Calvin experienced new and profound reorientations through their focus on the Bible and its teaching of salvation by faith alone, by grace alone, and through Christ alone. Anabaptists such as Menno Simons embraced these basic teachings but also placed emphasis on conversion (the “new birth”) as a life of discipleship. The reformers’ success in transmitting a thoroughgoing change of heart and mind to the populace, however, had mixed results. Political resistance, spiritual indifference, theological polemics, Catholic intransigence, and the persistence of ancient magic lore and occult practices ensured that the wholesale reformation of Europe, even in Protestant-controlled areas, would never become a reality.

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.  

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.

The Sermon as A Multimedial Instrument of Communication in the Polish–Lithuanian Commonwealth during the Reformation and Counter-Reformation

2020 ◽  
Author(s):  
Dalia Marija StančIene
Keyword(s):  
Sixteenth Century ◽  
Catholic Church ◽  
Martin Luther ◽  
The Other ◽  
Lay People ◽  
Counter Reformation ◽  
The Reformation ◽  
Important Means ◽  
The Church ◽  
The Catholic Church

Abstract At the end of the sixteenth century, during the Christianization of Lithuania, sermons became one of the most important means of communication. As a medium, the sermon functioned through systems of codified sounds and symbols, as well as representing the institution of the Church for which it served as a broadcaster. Increased attention to the sermon was prompted by the desire of the Catholic Church to resist the Reformation and to preserve its spiritual monopoly. Martin Luther and Erasmus of Rotterdam underlined the importance of preaching, claiming that preaching the Gospels could improve society. The Jesuits instructed preachers not to limit themselves to religious matters alone but also to pay attention to social and political problems. There were two kinds of sermon: one for churchmen, preached in Latin; the other for lay people, in the vernacular. The Jesuits trained priests to preach in Lithuanian.

Pontifical Institute of Medieval Studies, Toronto, 11th July 1982

Moreana ◽  
2004 ◽  
Vol 41 (Number 157- (1-2) ◽  
pp. 58-71
Author(s):  
John McConica
Keyword(s):  
Catholic Church ◽  
Church Of England ◽  
Historical Review ◽  
Roman Catholic ◽  
International Commission ◽  
Medieval Studies ◽  
John Paul Ii ◽  
The Church ◽  
The Catholic Church

During the period in which these papers were given, there were great achievements on the ecumenical scene, as the quest to restore the Church’s unity was pursued enthusiastically by all the major Christiandenominations. The Papal visit of John Paul II to England in 1982 witnessed a warmth in relationships between the Church of England and the Catholic Church that had not been experienced since the early 16th century Reformation in England to which More fell victim. The Anglican-Roman Catholic International Commission was achieving considerable doctrinal consensus and revisionist scholarship was encouraging an historical review by which the faithful Catholic and the confessing Protestant could look upon each other respectfully and appreciatively. It is to this ecumenical theme that James McConica turns in his contribution.

The Church as a Sacrament in a Time of Pandemic: The Philippine Experience

2020 ◽  
Vol 26 (3) ◽  
pp. 261-280
Author(s):  
Rhoderick John Suarez Abellanosa
Keyword(s):  
Catholic Church ◽  
Religious Affiliation ◽  
Essential Element ◽  
Roman Catholic ◽  
The Philippines ◽  
Social Instability ◽  
Presence Of God ◽  
The Face ◽  
The Church ◽  
The Catholic Church

The declaration of enhanced community quarantine (ECQ) in various provinces and cities in the Philippines did not impede the Catholic Church from celebrating its sacraments and popular devotions. Mired with poverty and various forms of economic and social limitations, the presence of God for Filipinos is an essential element in moving forward and surviving in a time of pandemic. Predominantly Roman Catholic in religious affiliation, seeking the face of God has been part of Filipinos' lives whenever a serious disaster would strike. This essay presents how the clergy, religious and lay communities in the Philippines have innovatively and creatively sustained treasured religious celebrations as a sign of communion and an expression of faith. In addition to online Eucharistic celebrations that are more of a privilege for some, culturally contextualised efforts were made during the Lenten Season and even on Sundays after Easter. This endeavour ends with a reflection on the Church as the sacrament of God in a time of pandemic. Pushed back to their homes, deprived of life's basic necessities and facing threats of social instability, unemployment and hunger, Filipinos through their innovative celebrations find in their communion with their Church the very presence of God acting significantly in their lives.

KOŚCIÓŁ KATOLICKI WOBEC ZAGADNIENIA MAŁŻEŃSTW MIESZANYCH RELIGIJNIE W KONTEKŚCIE MIGRACJI

2018 ◽  
Vol 17 (1) ◽  
pp. 37-45
Author(s):  
Piotr Wojnicz
Keyword(s):  
Jesus Christ ◽  
Subject Matter ◽  
Catholic Church ◽  
Canon Law ◽  
International Level ◽  
Holy Trinity ◽  
Mixed Marriages ◽  
The Church ◽  
The Catholic Church

The increase in migration at the international level also increases the number of religiouslymixed marriages. The Catholic Church advises against entering into such marriages because thisissue refers to the laws of God and the question of preserving faith. The Catholic Church approvesof mixed marriages in terms of nationality or race because belonging to the Church is primarilydetermined by faith in Jesus Christ and baptism in the name of the Holy Trinity. Independentlyof canon law, progressive social secularization is noticeable on that subject matter.

PRZEŚLADOWANIA KOŚCIOŁA KATOLICKIEGO NA ZIEMIACH POLSKICH W DOBIE POWSTANIA STYCZNIOWEGO W ŚWIETLE RAPORTU KONSULATU FRANCJI W WARSZAWIE Z 1869 ROKU

2016 ◽  
Vol 12 (4) ◽  
pp. 67-88
Author(s):  
Jacek Wojda
Keyword(s):  
Catholic Church ◽  
Political Repression ◽  
Hard Time ◽  
Church And Society ◽  
History Of ◽  
Difficult Position ◽  
Apostolic See ◽  
Xix Century ◽  
The Church ◽  
The Catholic Church

Seventieth of XIX century were very hard time for Catholic Church in Polish Kingdom. Mainreason was aim for independency in Poles’ hearts. Deeply connected with polish nation, Churchsuffered because of Tsar’ political repression. Although different stages of its history are not closelyconnected with post uprising’s repressions.Report of French General Consulate in Warsaw bearing a date 1869 stress accent on samekind of the Catholic Church persecutions, which were undertaken against bishops and dioceseadministrators, and some of them were died during deportation on Siberia, north or south Russia.Hierarchy was put in a difficult position. They had to choose or to subordinate so called Rome CatholicSpiritual Council in Petersburg or stay by the Apostolic See side. Bishop Konstanty Łubieński isacknowledged as the first Victim of that repressions.Outlook upon history of persecutions, which is presented, shows not only Church but pointsout harmful consequences Russia’s politics in the Church and society of the Polish Kingdom. Citedarchival source lets us know way of looking and analysing history during 1861−1869 by Frenchdiplomats.

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