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Calvin finds that His "royal unction" is not set out, then, by the standard representations of a man-king, but instead of one more holy. It is in his office as King, Calvin says, that man finds the ultimate pardon. "Thus, while we wander far as pilgrims from God, Christ interposes, that he may gradually bring us to full communion with God."
The completion of his analysis was not only connecting the man Christ with his works, but endowing them with the holy beliefs of the Christian faithful. He related the life of Christ to the life of the Christian, with baptism and resurrection serving as the joint fountainheads of the active faith. To Calvin, in life, a person is damned by the total depravity of man; death is the ultimate freedom from it, since the body can then no longer be physically tempted. Death through salvation is the final escape from the body enslaved to sin, which Baptism strengthens in its lifelong fight.
Through baptism Christ makes us share in his death, that we may be engrafted in it. and, just as the twig draws substance and nourishment from the root to which it is grafted, so those who receive baptism with right faith truly feel the effective working of Christ's death in the mortification of their flesh, together with the working of the resurrection in the vivification of the Spirit."
Calvin saw Christ in this light as the consummate King, ruling wisely, attentively, and finally. Calvin reconciles the conflicting biblical ideas of what and when Christ becomes King by asserting that he rules as a God-man over the Cosmos, and upon his return will exert final decision and claim over all souls and their actions; it is at that point that Christ will assume the office of the King of Kings, as set forth by Revelations 19:16.
Baptism, along with the other basic sacraments of the Christian church, is fundamental to the salvation of the person in reckoning with Christ; without it, the body is more tempted to fall to sin, but with it, the soul inside the body is empowered by the strength of Christ to be good.
The Eucharist furthered the presence of Christ in a person throughout a life after Baptism, Calvin asserted. Like Zwingli, he rejected the idea of transubstantiation, deeming if physically impossible for the bread and the wine to, at any point during of after consumption, morph into anything other than simply bread and wine. However, like Luther, he accepted the concept that the presence of Christ in the sacrament was more than just symbolic, but it was real. Calvin, ever the logician, decided that the manner by which this happened was a scientific mystery known only to God, and that accepting His presence in the tools of the Eucharist was a matter of earnest faith.
Calvin, John. Institutes of the Christian Religion. Book II, Ch. XV. John T. McNeil, ed. The Westminster Press: Philadelphia, 1960.
Emerson, Everett H. "Calvin and Covenant Theology." Church History. Vol. 25, No. 2. (Jun., 1956.) p. 134-144.
McCarthy, David B. "Calvin's Wisdom: An Anthology Arranged Alphabetically by a Grateful Reader." Sixteenth Century Journal. Vol. 26, No. 2. (Summer, 1995.) p. 491.
Miller, Richard a. "Grace and Gratitude: The Eucharist of Theology by John Calvin." The Journal of Religion. Vol. 75, No. 1. (Jan., 1995.) p. 119-121/
King James Bible, Standard Version.
Calvin, John. Institutes of the Christian Religion. Book II, Ch. II.
All biblical citations from the King James version, in its standard form.
Calvin, John. Institutes of the Christian Religion. Book II, Ch. V.
"John Calvin The Theological Work" (2005, May 07) Retrieved December 5, 2016, from http://www.paperdue.com/essay/john-calvin-the-theological-work-64716
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Calvin, John. Calvin's "Institutes": A New Compend. Introduction by Hugh Kerr. John Knox Press, 1989 According to author and theologian Hugh Kerr, regarding the founder of Calvinism, "much of Calvin's system, as well as his polemics against Roman Catholicism have become outdated and irrelevant for modern thought. Systems as such are under general suspicion in almost every area of life" while pluralism is favored as the dominant way of conceptualizing the relationships
Although sometimes attributed to Calvin, the Synod of Dort actually wrote the Five Points of Calvinism in 1619. In the article, "New outlook, Volume 104," Alfred Emanuel Smith wrote that the Synod of Dort created the five points of Calvinism "to controvert the Five points of Arminius, which formed the basis of the discussions through the six months of the sessions of that Synod" (p. 394). The Five Points of Calvinism
It is my opinion that Calvin was not a Protestant, but only a Reformer. The Catholic doctrine of justification by faith is really a works-based recognition that somehow the individual is going to do enough to get himself to heaven. Calvin did little more than tweak this position: Instead of justification by a combination of works and faith, we now have both justification and sanctification by not only works and
That being said, there are certain pitfalls that must be avoided, in order to reduce the controversy created by teaching these concepts but more importantly to avoid any indoctrination, however, subtle into certain beliefs or belief systems. That is, educators should make absolutely no value judgments concerning religion in their teaching of religious history, and in courses specifically geared towards developing a scholarly understanding of religion efforts must be made
Luther and Calvin as theologians. Specifically, it will compare and contrast Martin Luther and John Calvin as theologians, while making a strong and convincing opinion on both men. John Calvin and Martin Luther were both great thinkers, and the foundation of the Reformation that shook Europe in the 1500s. While they both had different theologies, there were some remarkable similarities, and both men certainly changed the face of religion
All human beings are, however, impure and imperfect, which does not make it very difficult to rise above the rest in terms of self-perceived perfection. In comparison to God, however, this changes. The human being who is never dissatisfied with him- or herself, however, never becomes aware that there is a contrast to be made with God. This is what Calvin appears to mean by piety. People with true knowledge
" (Kysar 27) Scholars at times forget that the bible is not only a work of theology but also a work of literature. Barnes also believes in this interpretation and its New Testament expression of the Trinity, "I am thinking, in particular, of the pivotal appeal to John 1:1-3 at de Trinitate 2.2.9, which resembles Tertullian's (and Hippolytus's) use of the Johannine prologue as the paradigmatic expression of the economy of