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Decoding Jesus will forever change your view about Jesus! John Calvin (1509-1564) and Ellen G. White (1827-1915), though divergent in many ways, shared a pivotal common denominator: the Judeo-Christian Bible from Genesis to Revelation as a major template from which they reflected on the close connectedness, and radical difference of God, human beings, and the created environment. Calvin encountered a theological conundrum. He was unaware that one cannot hold on to the 16th-century Reformation of employing the biblical historical time-line from Genesis to Revelation (as a reflexive scheme on God’s four grand acts: creation, reconciliation [the cross/redemption], renewal [Pentecost/Holy Spirit] and fulfillment/end of time), whilst simultaneously embracing the classical first millennium Trinitarian view. Karl Barth, the great Swiss Reformed theologian of the early 20th century, was aware of Calvin’s conundrum. Barth resolved that the dogma of the Trinity is not found in the Bible, but should be used as a good dogma operating as the main starting pattern of one’s theology. How further can one go than Barth in giving the notion of the Trinity a biblical vote of no confidence? White treaded softly around the Trinity notion. Her vast ocean of voluminous writings is devoid of the word Trinity. She visited Switzerland, and having read Calvin’s doctrines, she most likely saw Calvin and the Reformation’s contradiction concerning the dogma of the Trinity, and wanted to avoid the same trap.
Decoding Jesus will forever change your view about Jesus! John Calvin (1509-1564) and Ellen G. White (1827-1915), though divergent in many ways, shared a pivotal common denominator: the Judeo-Christian Bible from Genesis to Revelation as a major template from which they reflected on the close connectedness, and radical difference of God, human beings, and the created environment. Calvin encountered a theological conundrum. He was unaware that one cannot hold on to the 16th-century Reformation of employing the biblical historical time-line from Genesis to Revelation (as a reflexive scheme on God's four grand acts: creation, reconciliation [the cross/redemption], renewal [Pentecost/Holy Spirit] and fulfillment/end of time), whilst simultaneously embracing the classical first millennium Trinitarian view. Karl Barth, the great Swiss Reformed theologian of the early 20th century, was aware of Calvin's conundrum. Barth resolved that the dogma of the Trinity is not found in the Bible, but should be used as a good dogma operating as the main starting pattern of one's theology. How further can one go than Barth in giving the notion of the Trinity a biblical vote of no confidence? White treaded softly around the Trinity notion. Her vast ocean of voluminous writings is devoid of the word Trinity. She visited Switzerland, and having read Calvin's doctrines, she most likely saw Calvin and the Reformation's contradiction concerning the dogma of the Trinity, and wanted to avoid the same trap. About the Author Dr. Patrick Patrese Jones, Th.D (Portuguese name: Patricio Jose Figueiredo) is a very successful entrepreneur specializing in property development. He is an international motivational speaker, preacher, teacher, and author, whose academic background includes business, law, philosophy and theology. He lives in White River, Mpumalanga, South Africa. Publisher's website: http: //sbprabooks.com/PPJones
Decoding Jesus will forever change your view about Jesus! John Calvin (1509-1564) and Ellen G. White (1827-1915), though divergent in many ways, shared a pivotal common denominator: the Judeo-Christian Bible from Genesis to Revelation as a major template from which they reflected on the close connectedness and radical difference of God, human beings, and the created environment. Calvin encountered a theological conundrum. He was unaware that one cannot hold on to the 16th-century Reformation of employing the biblical historical timeline from Genesis to Revelation (as a reflexive scheme on God'
This long-standing series provides the guild of religion scholars a venue for publishing aimed primarily at colleagues. It includes scholarly monographs, revised dissertations, Festschriften, conference papers, and translations of ancient and medieval documents. Works cover the sub-disciplines of biblical studies, history of Christianity, history of religion, theology, and ethics. Festschriften for Karl Barth, Donald W. Dayton, James Luther Mays, Margaret R. Miles, and Walter Wink are among the seventy-five volumes that have been published. Contributors include: C. K. Barrett, Francois Bovon, Paul S. Chung, Marie-Helene Davies, Frederick Herzog, Ben F. Meyer, Pamela Ann Moeller, Rudolf Pesch, D. Z. Phillips, Rudolf Schnackenburgm Eduard Schweizer, John Vissers
John Calvin (10 July 1509 - 27 May 1564) was one of the most influential Christians of the last millennium. An influential French theologian and pastor during the Protestant Reformation, Calvin was a principal figure in the development of the system of Christian theology later named after him. Originally trained as a humanist lawyer, he broke from the Roman Catholic Church around 1530, and after religious tensions provoked a violent uprising against Protestants in France, Calvin fled to Basel, Switzerland, where he published the first edition of his seminal work Institutes of the Christian Religion in 1536. Calvin was a tireless polemic and apologetic writer who generated much controversy. He also exchanged cordial and supportive letters with many reformers, including Philipp Melanchthon and Heinrich Bullinger. In addition to the Institutes, he wrote commentaries on most books of the Bible, as well as theological treatises and confessional documents. He regularly preached sermons throughout the week in Geneva. Calvin was influenced by the Augustinian tradition, which led him to expound the doctrine of predestination and the absolute sovereignty of God in salvation of the human soul from death and eternal damnation. Calvin's writing and preachings provided the seeds for the branch of theology that bears his name. The Reformed and Presbyterian churches, which look to Calvin as a chief expositor of their beliefs, have spread throughout the world.
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In his groundbreaking new study of the Swiss reformer, Randall C. Zachman reveals and analyzes John Calvin's understanding of image and word both comprehensively and chronologically, with attention to the way that each theme develops in Calvin's theology. For most scholars, John Calvin (1509-1564) insisted on the essential invisibility of God in order to deny that God could be represented in any kind of visible image. This claim formed one of his foundational arguments against the display of man-made images in worship. Given the transcendence of God, Calvin rejected the human attempt to create signs and symbols of God's presence on earth, especially the statues, images, and paintings present in Roman Catholic churches. Zachman argues, in contrast, that although Calvin rejects the use of what he calls dead images in worship, he does so to focus our attention on the living images of God in which the invisible God becomes somewhat visible. Word of God to clarify their meaning; we are only led to the true knowledge of God when we hold together the living images of God that we see with the Word of God that we hear. This combination of seeing and hearing pervades Calvin's theology, from his understanding of the self-revelation of God the Creator to his development of the self-manifestation of God the Redeemer in Jesus Christ. According to Zachman, Calvin maintains the same linking of seeing and hearing in our relationships with other human beings: We must always hold together what we see in others' gestures and actions with what we hear in their words, so that the hidden thoughts of their hearts might be manifested to us. Zachman's nuanced argument that Calvin holds image and word, manifestation and proclamation, in an inseparable relationship is relevant to all the major themes of Calvin's theology. It constitutes a highly significant and surprising contribution to our knowledge of the Reformation and an invitation to further study of theological aesthetics.