By Mack P. Holt
Conventional historiography has continually considered Calvin's Geneva because the benchmark opposed to which all different Reformed groups needs to necessarily be measured, judging these groups who didn't stick to Geneva's institutional and doctrinal instance as by some means inferior and incomplete models of the unique. "Adaptations of Calvinism in Reformation Europe" builds upon contemporary scholarship that demanding situations this idea of the 'fragmentation' of Calvinism, and as an alternative deals a extra confident view of Reformed groups past Geneva.The essays during this quantity spotlight the various paths that Calvinism because it took root in Western Europe and which allowed it to strengthen inside of fifty years into the dominant Protestant confession. each one bankruptcy reinforces the proposal that while many reformers did attempt to replica the type of group that Calvin had validated, so much needed to compromise by way of adapting to the actual political and cultural landscapes during which they lived. the outcome used to be a scenario within which Reformed church buildings throughout Europe differed markedly from Calvin's Geneva in specific methods. Summarizing contemporary study within the box via chosen French, German, English and Scottish case reviews, this assortment provides to the rising photograph of a versatile Calvinism which may adapt to satisfy particular neighborhood stipulations and wishes so one can permit the Reformed culture to thrive and prosper.The quantity is devoted to Brian G. Armstrong, whose personal scholarship tested how some distance Calvinism in seventeenth-century France had turn into dived by way of major disagreements over how Calvin's unique principles and doctrines have been to be understood.
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Extra info for Adaptations of Calvinism in Reformation Europe (St Andrews Studies in Reformation History)
12, above. Grass, Die Abendmahlslehre, 251, makes a similar charge. 59 Inst. 4:17:31 (1559). Cf. C. B. Kaiser, “Climbing Jacob’s Ladder: John Calvin and the Early Church on our Eucharistic Ascent to Heaven,” Scottish Journal of Theology 56 (2003) 247–67. 60 Inst. 4:17:24 (1559). 61 Inst. 4:17:32 (1559). 62 Inst. 4:17:33 (1559, changed from 1536). 63 Inst. 3:1:1 (1559, changed from 1536). 66 There is an important distinction here. The Formula of Concord attacks those who reduce the beneﬁt of the Supper to receiving the beneﬁts won for us by Christ.
The bread and the wine are materially unchanged, though in the context of the service the bread becomes sacred bread and acquires a dignity. This is not because it has been changed but because of what it signiﬁes: Christ’s body. Essentially the bread and wine are just symbols, superb visual aids. Christ is of course present at the Lord’s Supper – through his Holy Spirit just as he is present wherever two or three gather in his name. But his body and blood are not present, except in our memories.
Cf. M. ”, Churchman 112 (1998) 139. 105 Inst. 4:17 (1559). 106 LCC 24:185–238. 107 Inst. 4:17:32 (1543). Cf. also Inst. 4:17:7 (1539), 10 (1559), 24 (1559). 104 WAS CALVIN A CRYPTO-ZWINGLIAN? 41 inasmuch as we have communion with them by the Spirit. He also afﬁrmed that we feed on them. For him the Supper was an instrumental means of grace. Through it “we are truly made partakers of the proper substance of the body and blood of Jesus Christ”. But, stripped of the “Lutheran rhetoric”, what does Calvin mean by our feeding on Christ?
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