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John Calvin (1509-64) was the pinnacle of the sixteenth-century Protestant Reformation in Europe. As we celebrate the five hundred-year anniversary of his birth, it is worthy to explore Calvin's covenant theology, which may be one of the best windows to understand and evaluate his theology as a whole. In recent years, the Federal Vision has been surfaced in the American conservative Reformed and evangelical circles. It has strong hermeneutical, theological, and practical attachment with Calvin. Although Calvin was a covenant theologian, he firmly maintained the evangelical distinction between law and gospel, especially in his exposition of justification by faith alone (sola fide) and salvation by grace alone (sola gratia) with a balanced emphasis of believers' covenantal obedience. Moreover, we will find out that Calvin not only applied the distinction between law and gospel to soteriology but also in the depiction of redemptive history. In Calvin, the distinction between law and gospel was foundational for the depiction of biblical vision of eschatology in the Garden of Eden before the Fall and under the Old Covenant. However, the exponents of the Federal Vision deny any validity of the distinction between law and gospel in hermeneutics, theology, and practice while they identify themselves with those of Calvin. In that sense, we may identify the Federal Vision not with the Protestant Reformation and Calvin but as consistent monocovenantalism in which they deny the distinction between law and gospel and apply that monocovenantal principle consistently to their understandings of hermeneutics, soteriology, the doctrine of double predestination, and sacramental theology.
"The Knox Theological Seminary Colloquium on the Federal Vision. Have you noticed people nearly paralyzed in their Christian lives because, try as they might, they get no assurance of their salvation? Or, at the opposite extreme, are you troubled by the rampant antinomianism in contemporary Christianity? Prominent Christian Leaders present ideas about covenant theology, the objectivity of the covenant, the sacraments, and the relationship of faith and obedience that they believe will address both errors afflicting the presumptuous and comforting the afflicted."--Back cover.
The Federal Vision communicates the importance of applying a more robust Covenant theology to our study of the relationship between obedience and faith, and to the role of the Church and Sacraments in our salvation.
John Calvin (1509-64) was the pinnacle of the sixteenth-century Protestant Reformation in Europe. As we celebrate the five hundred-year anniversary of his birth, it is worthy to explore Calvin's covenant theology, which may be one of the best windows to understand and evaluate his theology as a whole. In recent years, the Federal Vision has been surfaced in the American conservative Reformed and evangelical circles. It has strong hermeneutical, theological, and practical attachment with Calvin. Although Calvin was a covenant theologian, he firmly maintained the evangelical distinction between law and gospel, especially in his exposition of justification by faith alone (sola fide) and salvation by grace alone (sola gratia) with a balanced emphasis of believers' covenantal obedience. Moreover, we will find out that Calvin not only applied the distinction between law and gospel to soteriology but also in the depiction of redemptive history. In Calvin, the distinction between law and gospel was foundational for the depiction of biblical vision of eschatology in the Garden of Eden before the Fall and under the Old Covenant. However, the exponents of the Federal Vision deny any validity of the distinction between law and gospel in hermeneutics, theology, and practice while they identify themselves with those of Calvin. In that sense, we may identify the Federal Vision not with the Protestant Reformation and Calvin but as consistent monocovenantalism in which they deny the distinction between law and gospel and apply that monocovenantal principle consistently to their understandings of hermeneutics, soteriology, the doctrine of double predestination, and sacramental theology.
The Oxford Handbook of Calvin and Calvinism offers a comprehensive assessment of John Calvin and the tradition of Calvinism as it evolved from the sixteenth century to today. Featuring contributions from scholars who present the latest research on a pluriform religious movement that became a global faith. The volume focuses on key aspects of Calvin's thought and its diverse reception in Europe, the transatlantic world, Africa, South America, and Asia. Calvin's theology was from the beginning open to a wide range of interpretations and was never a static body of ideas and practices. Over the course of his life his thought evolved and deepened while retaining unresolved tensions and questions that created a legacy that was constantly evolving in different cultural contexts. Calvinism itself is an elusive term, bringing together Christian communities that claim a shared heritage but often possess radically distinct characters. The Handbook reveals fascinating patterns of continuity and change to demonstrate how the movement claimed the name of the Genevan reformer but was moulded by an extraordinary range of religious, intellectual and historical influences, from the Enlightenment and Darwinism to indigenous African beliefs and postmodernism. In its global contexts, Calvinism has been continuously reimagined and reinterpreted. This collection throws new light on the highly dynamic and fluid nature of a deeply influential form of Christianity.
In this book, Alan D. Strange investigates the Westminster Assembly and the Westminster Standards to determine whether they affirmed the imputation of Christ’s active obedience as necessary for our justification. He also gives a survey of church history before and during the Reformation to see how the Assembly relates to the tradition before it. This study also reflects on the relation of imputation to federal theology, modern challenges to the doctrine, and important rules for interpreting the confessional document. Table of Contents: 1. An Initial Approach to the Westminster Assembly’s Understanding of Christ’s Active Obedience 2. Antecedents to Active Obedience in the Ancient and Medieval Church 3. Active Obedience in the Reformation before the Westminster Assembly 4. The Work of the Westminster Assembly and Active Obedience, Part 1 5. The Work of the Westminster Assembly and Active Obedience, Part 2 6. The Imputation of Christ’s Active Obedience throughout the Westminster Standards 7. Active Obedience and Federal Theology 8. The Place of Active Obedience in Confessional Interpretation
Explore this stunning quality of God’s grace: It never ends! In this revision of a foundational work, John Piper reveals how grace is not only God’s undeserved gift to us in the past, but also God’s power to make good happen for us today, tomorrow, and forever. True life for the follower of Jesus really is a moment-by-moment trust that God is dependable and fulfills his promises. This is living by faith in future grace, which provides God's mercy, provision, and wisdom—everything we need—to accomplish his good plans for us. In Future Grace, chapter by chapter—one for each day of the month—Piper reveals how cherishing the promises of God helps break the power of persistent sin issues like anxiety, despondency, greed, lust, bitterness, impatience, pride, misplaced shame, and more. Ultimate joy, peace, and hope in life and death are found in a confident, continual awareness of the reality of future grace.
In From Bread to Wine: Creation, Worship, and Christian Maturity, James B. Jordan explores how sin disrupts the rhythms of human life and how biblical rituals restore us to our place in God's historical plan with special emphasis on the motifs of bread and wine throughout the Scriptures.
Charles Hodge viewed Calvin's doctrine of the union of believers with Christ's humanity in the Lord's Supper as an uncongenial foreign element in Calvin's thought, having no root in the system. Robert L. Dabney found Calvin's doctrine to be a strange opinion, which he had to reject because it is not only incomprehensible, but impossible. Were these eminent theologians correct, or did they miss the genius of Calvin's thinking at this point? Back in print at last, Ronald Wallace's classic study is a careful examination of Calvin's Commentaries, Institutes, Sermons, and Tracts, designed to clarify the teaching of the great Reformer. The following two sentences from the preface aptly sum up the author's intention: ÒWhat is most important in the study of Calvin today is to reveal what the Reformer himself actually said, in order that misconceptions about his teaching may be cleared away. Therefore this work is not a critical study of Calvin, but an attempt to express his teaching as copiously, fairly, and sympathetically as possible. Dr. Wallace's book is also valuable for the insight it gives into Calvin's method of interpreting Scripture, especially the Old Testament.