Diaconal work is always associated with caring for the poor. This article argues that this should not be the case. Deacons are called to care for the non-poor also. If diaconal work is seen as Christ’s way of administering mercy, then the work should go beyond the poor. In this article the author looks at the example of John Calvin in Geneva, where there was the fund to care for other needs or people.
How did the doctrine of the perseverence of the saints develop in the way it is understood and applied in the life of the church? This article gives an overview of the history of this doctrine, starting with the important contribution of Augustine. It continues with how Thomas Aquinas saw perseverance as a necessary gift of God, but believers cannot be certain it was given to them.
This article places the life and work of John Calvin within its historical context. Reid believes that to understand the sixteenth-century Reformation, one must always keep in mind the radical and revolutionary character of Calvin's teaching, which made the Reformation such a dynamic movement.
This article views Calvinism as a theology that faithfully represents the teaching of the Bible. Further, the author foresees the future of this teaching as one that will lead to a global revival of Christianity. The rest of the article explains in detail the reasons why this author is so positive about the future of the teaching of John Calvin.
Convinced that God commands how he wants to be worshipped, John Calvin developed a liturgy that incorporated preaching of the word, prayer, administration of the sacraments, almsgiving, and singing.
Helm argues in this paper that John Calvin's theology and the covenant theology of the Westminster Confession of Faith are in essential doctrinal agreement. He describes what he understands covenant theology to be and what Calvin's conception was of the relationship between Adam and the human race, and compares that with Calvin's English successors.
John Calvin succinctly defined Christian piety as "that reverence joined with love of God which the knowledge of his benefits induces." Included in his many discussions on piety are terms such as faith, fear, reverence, love, and knowledge. The central themes of Calvin's piety were the honouring of God and being thankful to him. This article surveys Calvin's writings on piety and seeks to understand his view on the topic.
This article is a biography on John Calvin with focus on his pastoral and teaching ministry.
This article is an argument in defence of proof-texting. Historically, it has served a useful function as a sign of disciplinary symbiosis among theology and exegesis. The authors believe that a renewed practice of proof-texting may serve as a sign of lively interaction between biblical commentary and Christian doctrine.
How do we move from the Bible to formulating theology? This article believes that a study of good examples may help to prevent the exercise from becoming purely theoretical. The author uses John Calvin to present an example of how one person made such a move. In particular he uses Calvin’s implicit approach to church leadership and in particular church government.
This article provides a biography of the life of John Calvin.
In this chapter Haykin reveals John Calvin's approach to Scripture and theology that was clearly pro-missions and pro-evangelism. While Calvin was concerned more directly with purifying the church than initiating a worldwide missions movement, his interpretation of the Bible was consistent with a free proclamation of the gospel for the salvation of the lost.
Did the theological heirs of John Calvin deviate from their heritage? Was Calvin’s dynamic biblical theology lost by his successors? Was the philosophical methodology of Aristotle introduced into Reformed theology by Theodore Beza and Zacharias Ursinus? This chapter considers these criticisms as they were applied in particular to the tradition of the Westminster Standards. T. F.
The concern of Chapter 1 is the spread of John Calvin’s theology in the world. It provides a survey of Calvin’s and his successors’ influence on the development of modern culture.
Gaffin reflects in Chapter 11 on John Calvin’s view of justification and union with Christ in Book 3 of his Institutes of the Christian Religion. Gaffin gives a brief overview of the treatment of justification in successive editions of the Institutes from 1536 to 1559. Next, he considers what Calvin mean by the “double grace” (duplex gratia) that believers receive by union with Christ.
For John Calvin the subjects of money, wealth, and business are all created entities. Money is a creation, and as such it should not be worshipped, overemphasized, or ignored. Like the rest of creation, it has a place and is useful. In the section of Chapter 1 presented here, the creaturely character of the economy is considered.
Why is John Calvin important today? What did he teach and does that encourage remembrance in the church of Jesus Christ? Beeke identifies twelve roles of Calvin that make him relevant for the church today: his role as educator, socio-theologian, evangelist, pastor, pietist, commentator, churchman, trinitarian, preacher, Christian, theologian, and exegete.
In Chapter 1 the author wants to provide insight into the historical and theological context of John Calvin’s Institutes. Beach reflects on Calvin’s prefatory address to King Francis I of France and his defence of the Protestant faith against cardinal Jacopo Sadoleto, Bishop of Carpentras in southern France. He also provides a sketch of Calvin’s life and the nature of the Institutes.
Is believing in predestination a hindrance to evangelism? Because he taught and believed in predestination, John Calvin has been accused of lack of enthusiasm for evangelism and mission work. To answer this accusation this article looks at Calvin's teaching on evangelism and mission work and how they relate to predestination
What is the relation between faith and reason? Through giving an answer to this and other questions, Oliphint wants to provide a biblical foundation for apologetics. A discussion of John Calvin’s understanding of the twofold knowledge of God (Lat. duplex cognitio Dei) and awareness of divinity (Lat.
What was the practice of the Reformers with regard to the mission of the church in the world? Is it true that Martin Luther and John Calvin had no concern for the mission of the church? Gustav Warneck speaks of a "strange silence" of the Reformers in this regard. It is the view of Chaney that Luther was not blind to the missionary call of the church. Read the article for more.