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"Eerdmans' third edition of Dowey's The Knowledge of God in Calvin's Theology is both a welcomed and noteworthy publishing event, welcomed because its publication makes available for a new generation Dowey's substantive analysis of Calvin's thought and noteworthy because its author's breadth of scholarship, then and now, endows the work, with its expanded appendices, with a lively, penetrat-ing, and judicious perspective from which to assess Calvin's theological genius. With incisive clarity, Dowey both explains and criticizes Calvin's principle of the duplex cognitio domini, illuminating how the Reformer's concept of the knowledge of God the Creator and the knowledge of God the Redeemer controls and contributes to the whole of Calvin's thought. Although first published over forty years ago, Dowey's comprehensive study still remains the best on the subject." - Theology Today
Studies Calvin's theology as it relates to the category of knowledge and the part it plays in his way of thinking.
Studies Calvin's theology as it relates to the category of knowledge and the part it plays in his way of thinking.
Calvin betrachtet Rechtfertigung und Heiligung als Güter des dreieinigen Gottes, die dem Menschen durch das Heilswerk Christi über den Heiligen Geist zuteil werden, so die These dieser Studie. Die Lehre von der doppelten Gnade steht dabei in dem größeren Zusammenhang der Rede von Gott als dem Schöpfer und Erlöser. Diesen beleuchtet Cornelis P. Venema und verortet die Lehre von Rechtfertigung und Heiligung in Calvins Theologie. Darüber hinaus werden strittige Fragen der Calvinforschung erörtert, z.B. Calvins Verständnis von Gesetz und Evangelium und die Rolle guter Werke.
This historically significant volume collects Karl Barth's lectures on John Calvin, delivered at the University of Göttingen in 1922. The book opens with an illuminating sketch of medieval theology, an appreciation of Luther's breakthrough, and a comparative study of the roles of Zwingli and Calvin. The main body of the work consists of an increasingly sympathetic, and at times amusing, account of Calvin's life up to his recall to Geneva. In the process, Barth examines and evaluates the early theological writings of Calvin, especially the first edition of the Institutes.
During the past several decades a growing number of scholars have come to appreciate the importance of studying John Calvin's interpretive work as a commentator on Scripture in addition to his better-known writings on theology. In this volume ten essays by scholars specializing in Calvin's exegetical methods examine the approaches and themes Calvin emphasized when he interpreted major portions of Scripture. These essays focus on Calvin's work in his biblical commentaries with appropriate cross-referencing to his other writings, including his sermons. A concluding essay synthesizes the main features of what has gone before to present an overall view of John Calvin as an interpreter and commentator on Holy Scripture. An appreciation of Calvin's exegetical labors and his work as a biblical commentator are now recognized as key elements in Calvin scholarship.
Many sincere, Bible-believing Christians are Calvinists only by default. Thinking that the only choice is between Calvinism (with its presumed doctrine of eternal security) and Arminianism (with its teaching that salvation can be lost), and confident of Christ's promise to keep eternally those who believe in Him, they therefore consider themselves to be Calvinists. It takes only a few simple questions to discover that most Christians are largely unaware of what John Calvin and his early followers of the sixteenth and seventeenth centuries actually believed and practiced. Nor do they fully understand what most of today's leading Calvinists believe. Although there are disputed variations of the Calvinist doctrine, among its chief proponents (whom we quote extensively in context) there is general agreement on certain core beliefs. Many evangelicals who think they are Calvinists will be surprised to learn of Calvin's belief in salvation through infant baptism and of his grossly un-Christian behavior, at times, as the "Protestant Pope" of Geneva, Switzerland. Most shocking of all, however, is Calvinism's misrepresentation of God, who "is love." It is our prayer that this volume will enable readers to examine more carefully the vital issues involved and to follow God's holy Word­--not man's teachings. "The first edition of this book was greeted by fervent opposition and criticism from Calvinists. In this enlarged and revised edition I have endeavored to respond to the critics." --Dave Hunt
The goal of Knowing God and Ourselves is to help students, especially beginning students, of Calvin's Institutes of the Christian Religion to better understand what they are reading and to encourage them to persist in working through this important but challenging book. Calvin intended the Institutes to be a guide in reading Scripture and a theological companion to his commentaries. Above all, he wanted his readers to respond to biblical truth with love for God and obedient lives. The subtitle of this book is Reading Calvin's Institutes Devotionally. Reading the Institutes devotionally is not merely one way of reading Calvin's book. It is the only way to read it.
Against the backdrop of feminist critique, Karin Spiecker Stetina gives us a thorough study of John Calvin's ideas on the fatherhood of God. After looking briefly at Calvin's own experience of fatherhood, the author looks in depth at his epistemology and then his imagery for God as Father against the background of the biblical and historical doctrine. This intriguing study allows us, through the lens of the reformer's theology, to look again at what we mean by God as Father and believers as sons and daughters of the living God.
Contemplates Calvin's Institutes as practical spiritual theology For many today, John Calvin is best known as an austere, strictly intellectual teacher of Protestant doctrine. But Matthew Myer Boulton reads him very differently, arguing that for Calvin, Christian theology is properly conceived and articulated primarily for the sake of everyday, practical formation through the church's treasury of spiritual disciplines. Although Calvin famously opposed the cloister, Boulton shows that his purpose was not the eradication but rather the democratization of spiritual disciplines often associated with monasticism. Ordinary disciples, too, Calvin insisted, should embrace such formative practices as close scriptural study, daily prayer and worship, regular Psalm singing, and frequent celebration of the Lord's Supper. This deeply formational approach to Christian doctrine provides a fruitful template for Protestant theology today -- and tomorrow.