§19 Correspondence with Sadolet
I have chosen this exchange as our third and last topic because in it the whole Calvin was again moving on particularly to the inner structure of his Christianity and because today, at our final session, it brings us back to our starting point, to the contrast between the Middle Ages and the Reformation. When we study the correspondence we have to listen once again to the spirit of medieval Catholicism in the person of an extremely fine and sympathetic advocate — such was Sadolet — and then in antithesis to Calvin’s response, and this will give us yet another chance to see what not just Calvin but the Reformation in general both was and is as opposed to the finest and most sympathetic form in which that Catholicism might encounter it. I hope that you have still retained enough of the impression made by the first lecture to realize that our aim is not to attack that Catholicism by contrasting its perversions with a relatively perfect Protestantism. I also hope that you noticed that I did not earlier make that Catholicism responsible for a figure like Caroli. Relatively perfect forms confront one another on both sides in the exchange that we must now discuss. Remember this antithesis when you again have occasion to clarify what really separates us confessionally from Rome if we are genuine Protestants.
28. Cf. Kampschulte, I, 339; CO 10/II, 331 (no. 164) to Farel, March 1539; and 340 (no. 169) to Farel, April 1539.
Jakobus Sadoletus (1477-1547), bishop of Carpentras in the district of Avignon and cardinal presbyter of St. Calixtus at Rome, was a man who was as it were on the left wing of the papal camp. Himself deriving from Humanism, he had formed an independent and distinctive view of Catholic Christianity. In the papacy he contended constantly, and not without criticism, for church reforms, and he had his windows open here, as we might say, toward Protestantism. He, too, had written an exposition of Romans that aroused much opposition.! In 1537 he had also written a friendly letter to Melanchthon with an invitation to return to Rome.? It is in the same role that we shall learn to know him now.
A confused situation had followed the departure of Farel and Calvin from Geneva. The pastors who were appointed in their place were of little significance and the council followed no fixed course, trying to steer between Bern’s earnest desire for a full reformation of faith and life and a popular laissez-faire that would acquiesce in almost anything. A party favoring Calvin made things difficult for both the pastors and the council, and only admonitory letters from Calvin3 stopped this party from making things even more difficult. But the secret friends of Roman Catholicism both in the city and outside, along with those whom the Reformation had driven abroad, also began quietly to raise their heads again, thinking their hour had perhaps come. The situation aroused much interest outside as well, so much so that early in 1539 a bishops’ conference at Lyons attended by the former bishop of Geneva, Pierre de la Baume, could seriously plan steps that would win back this important city.
The result was a charge to Cardinal Sadolet, who had the skill to carry out the plan if anyone could, and in execution of this charge he sent a letter on March 18, 1539, to his dear brethren the council and citizens of Geneva.‘ This letter rather surprised Geneva, but it was politely received and a provisional acknowledgment was sent. One of the preachers was deputed to make the real response in the name of the city.° The friends of Romanism saw to it that the letter was sent round and read from house
1. This was published in 1534 but censored in 1535 because of its semi-Pelagianism and its being too far from Augustine. With the help of Contarini, however, Sadolet managed to get the ban removed. Cf. K. Benrath, “Sadoleto, Jacopo,” RE, 3rd ed., 17, 329f.
3. CO 10/II, 250-55 (no. 143, 10.1.1538) and 350-55 (no. 175, 6.25.1539).
4. Cf. Kampschulte, I, 352; OS I, 441 ff.
5. Stahelin, I, 295; Doumergue, II, 679.
; Strassburg Stay, 1538-1541
to house. Those who favored the Reformation in Geneva, and the people of Bern in particular, were worried as to-what might come of it. Since the pastors of Geneva Showed no resoluteness in grasping the nettle, no other than ‘Peter Kunz finally advised that they should turn to Calvin as the proper man to do so.
Calvin, once a swift messenger had brought him a copy and he had digested the contents, had no hesitation in meeting the request, and in six days he wrote his reply, dated September 1. The reception of this reply in Geneva restored the shaky situation there almost at once, and even Kampschulte agrees with the general verdict that the reply brilliantly disposed of the adversary.® Of all Calvin’s shorter works it is in fact the most incisive and powerful, and it evoked express praise from Luther, so that Melanchthon could tell his friend at that time that he stood for the moment high in Luther’s graces.? The reply helped at least intellectually to prepare the way for the recall of Calvin to Geneva. Other more forceful events would be needed, however, before that could happen. Let us now turn to the two works themselves (5, 369ff.).8
Sadolet’s letter is a masterpiece of its kind, and not only because formally it was composed with such skill and charm. It sounds like an Italian adagio. It avoids anything offensive. It is content to issue a pious admonition to the readers and to point out to them quite dispassionately how much finer and better it would be for them if.... Yet it also has a serious dignity that could not and did not fail to have its effect. The contents are also very good. The letter firmly plays down what is hierarchical and superstitious in Roman Catholicism. It openly admits the partial corruption of the church. What remains is a refined and intelligent Christianity whose warmth one can hardly escape even if one does not have sharp ears. The words “love” and “peace” recur again and again, words which were not really the most used in the vocabulary of the Reformation and for which even today many churchgoers have an instinctive longing. In this letter Roman Catholicism seems to be such a natural and a given thing. How could they resist it? Nor are some more profound passages lacking for the more thoughtful. There is thus something for everyone.
6. Kampschulte, I, 354: “in truth one of the most brilliant polemical works ever to flow from his pen, and even those who do not share his views must accord him the palm in this controversy.”
7. Ibid., 355; and CO 10/II, 432 (no. 197), to Farel, 11.20.1539; cf. 402 (no. 190); and WA B 8, 569, 29-32, Luther to Bucer, 10.14.1539.
The familiar road from earth to heaven is opened up. A cardinal who is both friendly and accomplished stands at the entrance and recommends that we take it.
If we look more closely wé find that in fact what he says might have a place in what are at least supposedly good Protestant sermons. Why should we not accept his invitation? And over the whole there arches a blue and cloudless heaven that compares favorably with the gray north of Germany and Gaul. The cardinal tells the people of Geneva that as their neighbor he has always had their interests at heart and has heard with sorrow that certain cunning men have brought them into confusion and apostasy. Mother church weeps over the desolate, and they can see by the result what kind of seed was then sown. Thorny and subtle investigations, a useless philosophy, and an obscure interpretation of the Bible have directed them on to this path. The cardinal will talk to them humbly and simply and clearly. Why do we become Christians? Well, clearly and simply, to be saved and to go to heaven. Christ rose again, and did so for all, in order to open up for them this way. This matter was so important for God that he sent his own Son for us in the flesh.? We thus believe in Christ in order that through him we may find salvation for our souls, that is, our own life. If we are dear to ourselves, the salvation of our souls has to be important to us.!°
What is faith? Not just trust in God without love? That would not be possible. No, faith includes an inner readiness to do good and to live for God. God is himself love. Hence faith and love are the cause (causa) of our salvation.!! For the salvation of their souls many martyrs have shed their blood and many learned fathers have poured out sweat. Should they not be an example for us? They form and constitute the church, which is surely worth pious consideration as an authority. The church it is which with its institutions shows us the way of faith and love!? that we cannot and should not leave if we are to be humble and to remain humble. And how important humility is before God! How dangerous for the salvation of our souls, and therefore for ourselves, is its opposite, a wrong and arbitrary worship of God!!3 Let us assume that it is not certain that the
9. Ibid., 442-45.
10. Ibid., 445.
11. Ibid., 446.
12. Ibid., 447.
13. Ibid., 447ff.
~ Strassburg Stay, 1538-1541
Catholic church does have true and humble worship of God; is it not at least more probable that it does so with its fifteen hundred years of past history than that the new church only twenty-five years old should have it? Is it not more advisable, then, to be in agreement with this church than the latter?!4
The Genevans must tell themselves that they are now at a crossroads. Let us imagine two persons at the last judgment.!> The first one says: I received my faith from my parents. I resolved to be faithful to it. I heard some new people who had scripture often on their lips and who tried to seduce me away from obedience to the church. But I did not listen to them. Even their reference to the defective lives of many of the princes and priests of the church could not lead me astray. I remembered the saying that what the latter told us, we should do, and I obeyed them and committed myself to the judgment of God. I now stand before thee, God, and invoke thy mercy.!© The second says: I saw the wicked lives of those who ruled the church and burned with righteous indignation. I had applied myself diligently to theology and literature and learned a great deal, and I saw unworthy people taking the posts of supreme dignity ahead of me. I then made up my mind to attack those whom the Lord also hates, and I stirred up the people to break the laws of the church, I called the papacy a tyranny, I preached righteousness by faith alone, so that people can live as they like, and I studied the Bible particularly to make polemical use of it. I thus achieved renown and recognition, and if I could not wholly overthrow the authority of the church, I caused a great commotion.!7 Then, the cardinal goes on in his summary of the Protestant confession at the last judgment, this person makes no mention of the involved vainglory, self-seeking, craving for popularity, and hidden deception known only to the self.!8 Even if, inconceivably, the church should be wrong, will not the first person be justified in virtue of the humility displayed and for the sake of pious ancestors?!9 But who will stand by the arrogant second person? The one who in opinionatedness scorned the church, the bride of Christ, and not only cut but tore to pieces the seamless robe that even the soldiers spared?:
14. Ibid., 450.
15. Ibid., 451.
16. Ibid., 451f.
17. Ibid., 4526.
18. Ibid., 453.
19. Ibid., 453.
Look at your sects and parties! The truth is one, but among them are many truths. What does Christ command us? That we should all be one in him. The Christian religion is peace with God and concord with others. Everything, absolutely everything, depends on unity.20 It is this unity that the Catholic church is seeking. I pray for the seducers. I do not curse them. May God bring them to knowledge. But you Genevans, I admonish you, now that the mists have been cleared away from your eyes, return to concord and give new obedience to our mother church. Do not be put off by the lives we live. You may hate us personally if the gospel permits you to do so, but you surely cannot hate our teaching and our faith.2! These things could hardly be expressed in a more illuminating, skillful, or mischievous manner. Note the contrast that is made, namely, between the Roman Catholic laity and the Protestant preachers.
What would Calvin say in reply? He stated that he would come forward as one of the cardinal’s supposed seducers of the city, not renouncing solidarity with them even though no longer resident in Geneva. If this had been just a personal attack, he could have kept silent. But it would be disloyalty to do so when the attack was on his office and ministry.?? If ambition had driven him, he, with Farel, would have done better to remain in the Roman Catholic ministry. Did he really have to have the charge of ambition flung ai him by a Roman cardinal??3
But to the point. What about Sadolet’s long disquisition on the salvation of souls? Certainly it is good to be reminded of future eternal life, to have this reminder sounded in our ears day and night. In our own sermons we do little else than refer to spiritual fellowship with God in the hope of a blessed eternity.24 But our primary concern should not be for ourselves but for the glory of God.?> From him and in him and to him are all things. Only in order that we might truly glorify his name has he linked to this the achieving of our own salvation. It befits a Christian to aim at something higher than simply seeking and achieving the soul's salvation. I cannot regard people as truly devout if they do not find such an insistent reference to heavenly blessedness superfluous, if they leave
20. Ibid., 454.
21. Ibid., 455.
22. Ibid., 457, 486.
23. Ibid., 459-61.
24. Ibid., 4636.
25. Ibid., 463.
" Strassburg Stay, 1538-1541
people to themselves, if they do not help them with a single word, if they do not incline them to hallowing the name of God.?° (This passage is clearly the heart of the whole work. The naive desire to get to heaven, with’ a crass appeal to human self-love, was the foundation stone of Sadolet’s structure and also its weakest point. By making here his familiar reversal
— we live for God, not God for us — Calvin robbed his opponent’s whole train of thought of its point. We also see here once again that Calvin’s belief in the hereafter is not to be confused with what we usually call this. It is fellowship with God in hope, and serious people cannot primarily seek what is just in their own interest. We achieve our own salvation because God in his wisdom and goodness has linked this to his own glorifying, but it comes second, not first.)
Calvin then attacks Sadolet’s view of the church. Sadolet seems not to know that the Spirit and the Word together constitute the church. He has thus no standard by which to know the true church.” Papal theology has it in common with Anabaptist theology that it speaks constantly of the Spirit but forgets the Word.28 We do not seek to erect a new church but specifically to set up again the oldest and true church that is now almost destroyed. Does the opposite party, scholastic theology, really have the recklessness to call the study of holy scripture thorny and subtle?29 Calvin then gives an express account of the doctrine of justification that Sadolet had totally misunderstood.3° He could honestly reject the complaint that he preached license for the flesh, and he could quietly repeat something he often said, namely, that where Christ is, there is the Spirit of sanctification, even though always with a backward glance at the gratuitous righteousness of God that brings salvation.3! Again, what is humility? Is it really reverence for the church, for human beings? Certainly a true humility will accord to all people their due at the appropriate level, but basically it relates to the head of the church, to Christ. Certainly we are to offer obedience to those above us, but only according to the rule of God’s Word. Certainly the church is important, but its sole concern must be for God’s Word and nothing else.32 Things must not be left to scholars,
26. Ibid., 463f.
27. Ibid., 464f.
28. Ibid., 465.
29. Ibid., 466-68.
30. Ibid., 469-71.
31. Ibid., 470f.
32. Ibid., 475f.
but even the simplest must be armed in the hard fight they have against the devil so that they may fight with assurance.33
In conclusion, Calvin places two persona before the judgment seat, but this time it is not a Romarf Catholic and a Protestant, as in Sadolet. (He calls that a game on Sadolet’s part to enable him to give his own picture of a Protestant.)54 Instead we have two Evangelicals, the one a preacher, the other a believer (a good answer!). The first says: Thou, Lord, art the truth. Judge whether I did right to turn aside from human precepts, the veneration of saints, and works righteousness. I did not think I went too far by thus doing what I saw all your servants have done. Is it arrogance to seize the standard when others flee and to rally the scattered to their posts? Was the standard anyone else’s but thine? Could I serve unity at the cost of truth? Did not the prophets contend with the priests of their day?3> The second says: Before, I blindly obeyed the church and I had a bad conscience. Not without resistance I then saw its authority to be arrogance, and I wanted to obey thee alone. A reference to the faith of ancestors could equally well justify the religion of Jews, Turks, and Saracens.3¢
Calvin came back to the foolish charge of vainglory and self-seeking and then at the end to the accusation that the Reformation caused strife and division. The truth is that it seeks peace for the kingdom of Christ, but no other peace. If we seek any other peace we simultaneously tear the Christian religion out of human hearts. May Sadolet and his like come to realize that the only bond of church unity is for Christ the Lord, reconciles us to God the Father, to unite us in the fellowship of his body, so that by his Word and Spirit we grow to be one heart and one soul.”
33. Ibid., 477.
34. Ibid., 480.
35. Ibid., 480-84.
36. Ibid., 484-86.
37. Ibid., 487-89.
Index of Subjects
Absolute, The, 16, 172, 221
Activism, 111f.
America, 88, 179
Anarchism, 202
Angels, 27f., 37, 178
Anthropology, Natural?, 162
Antipaganism, 348
Antiquity, 99
Antitrinitarianism, see Unitarianism
Apologetics, 53ff., 158ff., 188
Apostles’ Creed, 333
Arianism, 3}5t., 320m., 327, 330,
Aristotelianism, 30
Assaults, 172
Asceticism, 50, 120, 125, 171
Astronomy, 126
Athanasian Creed, 325, 329f., 333
Augsburg Confession, 182ff., 228, 329,
334, 398
Augsburg, Peace of, 114
Augustinianism, 51f.
Authority, 25, 97, 111 biblical, 32, 197, 387 ecclesiastical, 31ff., 108, 198f., 330,
Autonomy, 80
Baptism, 174, 176f., 189, 191, 281ff.,
299, 370 font, 346, 356, 362 Baptists, see Enthusiasts Bern colloquy, 320 Lutherans, 332ff., 339ff., 348ff., synods, 263, 332ff., 337ff. Beginning, at the, 179 Bible, see Scripture, Holy Biblicism, 2, 135, 147, 150, 193, 262,
347ff., 362 Binding and Loosing, 181, 198 Biography, 139f.
Bishop(s), 109, 198
Geneva, 248ff.
Brides, Adornment, 257, 301, 355,
361f.
Brokenness, Double, 246f.
Calling, 79, 84 Calvin Jubilee, 1909, 187f., 287 Calvinism, 90, 198, 216, 230, 265,
diagonal, 172 secularity, 172
Cathedral, Gothic, 22, 26, 30, 36f.,, 39,
62, 65
Ceremonies, 291ff., 346ff., 367ff.
Chalcedonian Definition, 324
Christianity
Calvinist, 77
significance today, 293f., 350
Christology, 125, 263
Calvinistic extra, 329
communication of attributes, 328
Church, 108ff., 134, 177ff., 196ff., 231,
405ff., 408f.
authority, see Authority
concept, 185, 200
consensus, 218
discipline, 185ff., 199, 206, 269,
fathers, 20, 147f., 263
holiness, 182ff.
invisible, 177ff., 200f,, 269
Lutheran,
membership, 181ff., 268
militant, 111f£, 186, 236
notes, 182ff.
order, 199f.
politics, 400f.
powers, 197ff., 269
reform, 91f., 403
salvation institute, 34f., 269
and state, 283, 336, 352ff., 364ff.
visible, 177ff., 181, 184, 201, 269,
Sl)
See also Eucharistic Community
Circumcision, 289
Citizens, 214ff., 225, 231, 354
Clericalism, 199
Commandment, 83ff., 120, 165, 205f.,
Qt ee Atine 221
first, 76
keeping, 195f,, 295
Conferences, 394ff.
Confession, 184, 270, 325
Confessional Writings, xiv, 286, 288
Confirmation, 189f., 270, 288
é
Conscience, 164f., 192, 197, 205ff., 225f. Conservatism, 208, 210, 216, 225, 313,
Consistory, 267f., 300, 351ff., 364, 372 Contingency, 247 Councils, 199, 396 Counter-Reformation, 66, 90, 112f.,
206, 232 Covenant, 166, 289 Creature, Worship of, 134 Creatureliness, 98
Crisis, 125, 138, 140
ross) 755/77, 166, 177
Cross bearing, 64, 217
Cultus, 193
Death, 154, 316
line, 45
penalty, 211f.
thought, 64, 154
wisdom, 127
Democracy, 204, 208, 225f. Dialectic, 73, 76, 81, 91, 101, 168, 182,
DONO lal historical, 17 Distance, Sense of, 216 Dogma(s), 27, 52, 310ff., 326ff.
history of, 82, 313f., 326 Dogmatics, 73, 284 and ethics, 77, 80
Election, see Predestination Elucidarium, 28 Enthusiasts (Radicals), 20f., 66, 83ff., 89,
92s 112-1468 1515 £195,027 bie, 216ff., 287, 307ff., 408 Equity, 87, 215ff.
Eschatology, 127, 151, 154, 156, 180,
See also Expectation, Hope, Judgment, Kingdom of God, Last Things, Life (eternal), Parousia Eternity, 61, 130, 153, 210, 221, 245,
*~
Ethics, xivf., 8, 49, 66, 70, 74ff., 82, 84,
87, 101, 114, 118f,, 127, 134, 194ff,, 203ff., 245ff., 344; 363, 388
Ethos, 88ff., 99, 127, 151, 160, 355
Eucharistic Community, 268f, 301,
308, 360, 364
Eucharistic Controversy, 87, 98, 172ff.
Eucharist, Doctrine of, 35, 51f,, 56, 125f.,
131, 174f.,, 176, 182, 201, 238f.,, 260ff,, 281, 290, 337ff,, 365, 386
Europe, 394f.
Evil, 30
Exegesis, see Scripture, Holy
Expectation, 125, 147, 152f,, 154, 171,
269, 316 Experience, 16, 18, 168
reformation, 173 religious, 252
Faith, 46, 53, 62, 75ff., 80ff., 88f., 97ff.,
119, 125, 135, 148, 151, 160, 168ff., LOGE, 2015 275i, 2955 405 courage, 101 implicit, 34, 46, 53, 56 knowledge, 311, 246
Fear and Trembling, 89, 170, 179, 184,
Feast Days, 300, 346ff,, 355ff, 362f.
Finitude, 39, 46, 53, 65
finitum non capax infiniti, 102
Forgiveness, 55, 62, 74f., 84, 89, 100, 143,
169f., 174, 190, 236, 262, 276ff., 362 Freedom, 127
Christian, 195ff, 200, 207, 214,
fruitio Dei, 29, 38
Fulfillment, 279
Geneva, 226ff., 243ff., 258ff., 264ff.,
306ff., 346ff., 365ff.
academy, 259
catechism, 271 ff.
holy city, 114, 122, 201, 207 opposition, 296ff., 355f., 364, 384 _ order, 264ff., 378 political situation, 248ff. reformation images, 250 * motives, 249ff.
referm programme, 264ff. German Theology, 48, 58, 64, 83, 85 Glorifying of God, 155, 388, 407f. Glory of God, 3, 39f., 75ff., 92, 99, 107,
1th LUGO AaIS4s 1453635 1/0: 189, 193, 201, 228, 244, 353, 387, 407
God
absconditus, 45, 46, 89 act, 138f.
concept, 117ff., 376 counsel, 88, 276 ‘fear, 44, 61, 77, 215, 291f. freedom, 55f, 79, 92, 117, 176,
2OGE 262273283 God alone, 40, 118, 177, 181f. God is God, 205 immortality, 272 judge, 143f.
knowledge of, 32f., 49, 51, 79ff,
100, 120, 150, 152f., 162, 184f., 195, 204f, 273f, 311 Lord, 206 love of, 45f.
majesty, see God, freedom mercy, 43, 46ff., 72, 78, 107, 110,
143ff., 190, 196, 274ff. power, 54f., 63 righteousness, 79, 273, 278 subject of theology, 39, 48 substance, 325 thought of, 82, 92 truthfulness, 168, 174 unity, 311, 328 vision, 29, 32f., 45£, 146f. will, 78, 88, 117, 165, 180, 208ff.,
224, 274, 280, 283, 382 Gospel, 143, 196, 276, 355, 388 Government, 112, 191, 202f., 210ff,
231, 267, 285f., 301, 335, 340
divine mandate, 210ff.
duties, 213
Grace, 33ff., 42f,, 45f., 78, 99ff,, 121,
155, 164ff£.,, 191, 245, 274, 280f., 288
Grace, means of, 100, 175
Grand Inquisitor, 206f.
Hands, Laying On of, 191, 372 Heaven, 28, 37, 168, 180, 217, 338,
362, 400, 405 Heidelberg Catechism, xiv, 135,. 194,
Dy 21S BHO
Helvetic Confession, First, 331
Historians, 9, 14, 98, 139
History, 1ff., 17ff., 65f, 68f., 90, 114f,
122, 132, 138, 236, 306, 352, 389, 392
past, 2f., 8
philosophy of, 18, 20, 25
present, 2f.
sacred, 1ff., 17
secular, 1ff,, 17
Holy Spirit, 3f., 87, 92, 101, 125, 158,
IG 170, WS, DS, NOS), 2, BO”, 282, 338f., 363 inner witness, 167, 389 letter, 176
Holland, 88
Hope, 44, 107, 168, 279, 408
Horizontal, The, 45ff., 65, 79, 89, 204
and Vertical, 46ff., 61, 64, 67, 73ff.,
SSD, CIN 177
Huguenots, 145
Human Rights, 226
Humanism, 21, 91ff, 98ff., 127, 137,
144, 148
Humanity, 209, 217
Humility, 43f., 61, 77, 101, 171, 181,
246, 406, 408
Idolatry, 60, 209, 239, 303 Immediacy, 35f., 40, 60 striving for, 56ff., 61f. Immediate, The, 61 Immortality, 156, 272, 282 Imperialism, 198 Impossible, The, 72, 167 Impossible Possibility, 59 Indulgences, 36, 191 Inquisition, 113, 123 Intellectualism, 66, 101 Italy, 229
Jesuits, 112, 186 Judgment, Divine, 9, 43, 49, 62, 72, 78,
108, 163, 165, 170, 185, 196, 210f., PING), DPI last, 113 Justification, 34, 40, 47, 56, 77ff., 99ff.,
119; 1536, 166th; 179, 20152246; 277£., 281, 296, 326, 399, 408
Keys, Power of, 190f.
Kingdom of Christ, 25, 110, 199, 208,
212, 268, 400, 409 Kingdom of God, 83, 87, 99, 108ff.,
WANTS IZADE ys}
consummation, 172
Last Things, 94ff., 123, 151 Lausanne
colloquies, 318f.
disputations, 261 ff. synods, 323ff., 356f. Law divine, 42ff., 186, 203, 208, 274,
280613533596 and gospel, 93, 164, 183, 274f. keeping, 277f.
moral, 215 Mosaic, 215 state, 208, 214 ff. Legitimism, 204 Liberty, Christian, 194f., 220ff., 226,
236, 247,283, 292, 355, 387 Light, 164 created, 272 Life, 60, 113, 156, 165, 221, 228, 354
Christian, 75, 81, 84, 92, 167, 171
eternal, 154f, 272f., 279, 407
meditation on future, 87f., 116,
127, 154, 221, 244, 290
Likeness, 17, 126, 198, 210, 212
Logic of Christianity, 127
Lord’s Supper
Bern rite, 346ff.
frequency, 265f., 299, 372
See also Eucharist; Sacrament
Love, 34, 79, 84, 148, 196, 215ff., 387,
for God, 46
for Jesus, 61f.
Lutheranism, xv, 82, 104, 287, 348ff.,
286f.
ministry, 184
See also Sacraments, Theology
Lutherans, 71, 74, 89, 96, 99, 177
modern, 182 in Switzerland, 97
Manichees, 328
Marcionites, 328
Marriage, 85f., 191
civil, 299
Mass, 194, 237, 239, 256ff., 304
Meteorology, 126
Middle Ages, 13ff., 48f, 61, 65, 73f.,
TS9 99 VLO M2962 lesAs335, 362, 387, 402
crisis, 50
grace and way of salvation, 189
problem, 49, 57f., 67, 70, 169, 204,
theology, xvi, 28ff.
See also Scholasticism
Militarism, 198
Monasticism, 50f., 88£, 98, 127
Monotheism, 99, 312
Moralism, 101, 122
Mystery, 27, 168, 275ff., 281
ff.
accessibility, 30f.
Mysticism, 28, 35ff., 48, 57ff, 151, 307f.
abnegation, 62ff.
Natural Law, 93
Negation, 56
Neo-Platonism, 30
Nestorianism, 329
New, The, 14ff., 23, 25, 50, 56, 62, 74,
Nicene Creed, 330, 333 Nicodemites, 136ff., 237 Nominalism, 47, 52ff.
doctrine of God, 54f.
Obedience, 74f., 798,99, 117,119,
150ff., 181, 195f., 199, 206, 280, 288ff., 314, 352f., 387, 400 to government, 208, 214, 218f.,
D2) 285 Oil, 189, 191, 193f.
Old, The, 16ff., 25, 50, 62, 68 Order(s), 79, 83ff., 196, 208, 217 divine, 208, 217 See also Church, discipline Other, The (Wholly), 14ff., 139, 177, 195
Pacifism, 213 Pagans, Elect, 100 Papacy, 22, 25, 94, 109, 127, 199, 269,
286, 395fF.
Paradox, 15, 33, 47, 60, 78, 101, 110,
18952015 22228 792 83286, » DIIGS 38, F548 262 Parousia, 138 Paulinism, 52, 388 Peace, 117, 152, 217f., 292, 340, 404, 409 Penance, 36, 190 Penitence, 50, 56, 100, 190, 278 People of God, 353f.
Persecution, 104ff., 114, 126, 141, 148,
Pharisaism, 88, 122f., 135, 197 Philosophy, 159
Christian, 143, 150
and theology, 164
Pietism, 138, 190
Pilgrimage, 209ff., 216, 231, 236, 354,
Placards, 104, 157
Platonism, 52, 127, 155, 273
Politics, 86, 97, 202ff., 394, 397, 400f.
See also State
Praise of God, 281
Prayer, 22262796:
for dead, 316ff.
Preaching, 183, 190
Predestination, 51, 55, 78f., 87, 118f.,
127f£,, 178ff., 244, 275ff.,, 284ff.,, 326, election of grace, 43, 100, 166, 170, number of elect, 178, 183ff.
Pre-Reformers, 67f.
Prolegomena, 131, 272
Prophets, 122, 165, 328
Protestants, Persecution of, 104ff., 114,
Protestantism, 13f., 18, 33f, 47, 67,
236, 393ff.
modern, 26, 60 Reformed, 112, 126, 159, 193,
Providence, 92f., 116, 210, 280, 376
Psalms, Singing of, 269f., 372
Quietism, 49, 74, 97, 151ff., 308
Rationalism, 66, 91, 99, 165f., 193, 294,
Salil, Syl
political, 112
Reaction, 226 Reason, 94, 159 and revelation, 26, 32, 52ff., 166 Reformation, 14ff., 31, 39ff., 48ff.,, 66ff.,
1O2ZES 121fF, 139; 205°228)2908f, 326, 335, 395, 402
Lutheran, 71, 117, 135 movement, 67 oath, 295ff., 354 See also Geneva, catechism Reformed, 49, 67ff., 88f., 92f., 103, 114,
116, 153, 187, 246 revolution?, 106ff. turn, first, 89f., 99, 114, 153 Reformers, 9ff., 25, 32, 294 origins, 96ff,, 114, 125f., 349, 375 Regeneration, 278 Relativity, 18f., 23f., 68, 88, 138, 207ff,,
216, 221, 269 Religion, 99
history, 346
politics, 396 true, 209, 283 true and false, 273 Religious Colloquies, 393ff.
Frankfurt, 396f. Hagenau, 396f. Regensburg, 398ff. Worms, 395, 397f. Renaissance, 64ff., 78, 82, 90, 231 Resignation, 188 Resistance, Right of, 218ff., 352 Revelation, 59ff., 99, 163ff., 180, 198 and history, 160, 165 See also Reason Revolution, 202, 216, 226
See also Reformed, revolution? Romanticism, 40, 193 Rome, 395ff.
Sabbath, Eternal, 172 Sabellianism, 325, 327ff. Sacrament(s), 172ff., 187ff., 280ff.
Lutheran doctrine, 281f., 338 objectivity, WQS LOTS 952695
283, 361 presence of Christ, 174ff., 23th
339, 347, 362 signs, 190ff., 281ff., 339, 362 Sacramentalism, 174, 371
*
Roman Catholic, 188
Savoy, 248f., 354f.
Schmalkaldic Articles, 329
Schmalkaldic League, 397
Scholasticism, 20ff., 38ff., 56ff., 408
later, 22, 30, 134
See also Nominalism
Scripture, Holy, 2, 135, 147, 159, 161,
exposition, 258f., 386ff.
allegorizing, 390
textual and literary, 389
inspiration, 53, 167, 287
relation of OT and NT, 2, 164f.,
unity and diversity, 390
Wisdom literature, 391
Scripture Principle, 387
Scripture Proof, 147£., 238, 327
Secularization, 114
Self-Denial, 167, 171
Self-Knowledge, 273
Self-Love, 408
Semi-Pelagiansim, 33
Sin, 42f., 45f£, 164, 170, 207, 223,
fall, 163
Social Democracy, 225
Socialism, 204, 206
Socinianism, 312
Sociology, Christian, 90
Speculation, 326
State, 86ff,, 214 ff.
Christian?, 268
cura religionis, 209f.
form, 202
See also Government, Legitimism
Strassburg, 14f., 381ff., 393
Sunday Observance, 299f.
Swiss, The, 96ff., 400
Switzerland, 96, 101, 107, 179
Symbols, Early Church, 312, 319, 325,
3296F.
Synagogue, 122, 303 System, Theological, 89f., 160, 169, 222
Taxes, 213 Theology
Calvin’s, 79, 169 inner problems, 82 of cross, 41ff£, 88, 205 of glory, 27ff., 45ff., 60, 64 Lutheran, 182 natural, 162 modern, 138 one-sided, 43, 89 polemical, 38f., 41f., 47f. reformation, 13ff., 40f., 204f, Reformed, 49, 78f., 159, 182, 204f. basic view, 111 science, 27f.
synthesis, 119f., 160ff., 173, 179,
1878512038 2355.093 unity, 80ff, 89, 165 This-worldliness, 49, 65f, 99, 117,
126f., 155, 201, 207, 354, 362, 378 Time, 14, 49, 78ff., 117, 138, 388 Time and Eternity, 17, 33, 74, 125f.,
153f., 160, 172, 177, 228, 387 Tragedy, 18, 74, 122f., 132, 232, 301f. Transcendence, 294, 301 Transcendentality, 51, 53f, 63f, 76, 155 Trent, Council of, 112f., 123 Trinity, 30, 310ff., 325ff., 337, 348 persons, 318ff., 336, 341ff Truth, 4, 14, 63, 109ff., 115, 270, 277,
Turkey, 186
Tyrannicide, 202
Tyranny, 219, 223ff.
Unction, Extreme, 191f., 240 Union, 119, 173, 339 Unitarianism, 311ff, 323
Vertical, The
See Horizontal, The Vitality, 363
War, 85, 213f, 215 Will, 42, 197, 205
bondage, 78 ,
freedom, 33, 51, 56, 78
Wittenberg Concord, 173, 263
Word of God, 23ff,, 47ff., 73, 94, 113,
143ff., 168, 173, 183, 197ff., 206, 265, 272, 281ff., 325, 386, 408 in nature and history, 163
Work Holiness, 134
Work Righteousness, 63
Works, 42ff., 75£, 170ff.
good, 74ff., 89, 169, 196, 278 of satisfaction, 191 treasury of merit, 191 World, 73, 83ff., 94, 99, 103, 112ff.,
127194 2055 245, 292 overcoming of, 195 shaping of, 79, 204 See also Time Worldliness, 114 Worship, 209, 239, 266, 300, 386, silent, 152
Youth, Instruction of, 190, 269f., 284
Zurich
synod (1538), 357, 363, 369f., 378,
Index of Names
Abelard, P, 31, 100
Adam, A., 102
Aesop, 25
Alciati, A., 141
Amalrich of Bena, 31
Ammann, H. L., 379f.
Amsdorf, N., 153
Anselm, 31, 55
Anshelm, V., 254
Apollinaris, 328
Aristotle, 26, 42, 344
Arius, 327, 333
Arnold, G., 57
Athanasius, 327
Augustine, 7, 20, 32, 35, 51f,, 64, 282,
Bahler, E., 233, 309ff., 343
Balard, J., 258
Barth, FE, 130
Barth, P, xviii, 131
Basilides, 333
Bauke, H., 70, 114f,, 125£, 165, 351, 391
Baume, P. de la, 403
lsbgde (Es, Soy ING
Bayer, G., 130
Becksulagls gl de Benedict, 50 Benoit, A., 307 Benrath, K., 403 Bernard of Clairvaux, 22, 59f., 126,
Bernard, J., 361 Bettenson, H., 92 Beza, T., 104, 129, 141, 147, 232, 244,
271, 287
Biel, G., 35
Birkholz, C., xx
Bismarck, O. von, 7, 344 Blancherose, C., 261f. Bloesch, H., 157 Blumhardt, C., 101, 138, 289 Bohatec, J., 116, 172 Bolsec, H., 123, 287, 364 Bonaventura, 22, 26f., 57 Bonnivard, FE de, 255 Boossloal> Bora, K. von, 85 Borgia, L., 230 Bossert, A., 110, 134, 158, 230, 259 Bosshart, L., 19 Bradwardine, T., 39, 51, 67f.
Index of Names
Bruno, G., 66 Bucer, M., xix, 70, 86, 92, 104, 143,
Budaeus, G., 141
Bullinger, H., 57, 85, 118, 151, 157, 259,
Bultmann, R., xiii
Bure, I. de, 86
Buttlerus, I., 304
é
Caloy, A., 329
Capito, W., 141, 227, 309, 339, 377
Carlstadt, P B., 84
Carlyle, T., 126f.
Caroli, PB, 250, 261, 263, 306, 309ff.,
317ff., 332ff., 342ff., 401
Castellio, S., 85, 123f.
Cauvin, G., 133
Cauvin, J. née Lefranc, 133
Charles V, 89, 104f., 113, 230, 254, 394ff
Choisy, E., 121
Cicero, 1
Claudius, M., 192
Claudius of Savoy, 322, 324, 331
Clement VII, 249
Colladon, N., 129
Contarini, G., 399, 403
Cop, N., xv, 105, 142, 150
Cordier, M., 134f.
Courault, E., 287, 300, 303f. 357ff.,
367f., 381 Cyprian, 35
dAilly, P., 35, 53
Danesius, P, 141
Dante, 12, 26, 29, 43
Descartes, R., 90
Diesbach, N. von, 359, 368
Dilthey, W., 69, 101f,, 119, 122
Dionysius the Areopagite, 58
Dorsche, J. G., 22
Dostoevsky, E M., 7; 206f.
Doumergue, E., 117, 130ff.; 135f.,.227,
229; 232, 251,313; 404 du Tillet, L., 145, 229, 302£, 376 du Tailly, 397
Duchemin, N., 237
Diirer, A., 122
Dulaure, J. A., 105
Duns Scotus, 20, 30, 33, 36, 52ff., 63 Durandus of St. Pourgain, 35
Ebert, C., xx
Ebrard, J. H. A., 113
Eck; J; 399
Eckhardt, Meister, xix, 27, 29f., 33, 43,
48, 60, 62, 64, 68 Edler, A., 267 Eichendorff, J. von, 36 Eisner, K., 344 Eliottus, N., 304 Erasmus, 65f., 70, 92, 99, 104, 122,
W235. SHO), SBS, MGI ADiLy Sls), Sis3s) Erler, A., 267 Este, Ercole II von, 230 Este, Leonore von, 230 Eugene IV, 109
Faber Stapulensis, see Lefevre d’Etaples Babi Gs 922 Farel, W., 85f., 117£., 235, 243ff., 264ff,,
293ff,, 312ff., 332ff., 346ff., 365ff., 403f.
Farnese, A., 395, 398
Feuerbach, L., 273
Ficker, G., 25, 52f.
Franck, S., 70, 84
Francis I, 21, 103ff., 126, 135ff., 157ff.,
254, 349,395; 397 Francis of Assisi, 7, 26, 50 Frohlich, K., 69f., 115 Froment, A., 250, 252ff. Furbity, G., 250
Ganoczy, A., 229
Index of Names
Geiger, M., xix
Geismar, E., 209
Gerhard, J., 329
Gerson, J., 30, 46, 67f.
Goch, J., 67
Goethe, J. W., 33, 40, 65, 122, 127, 130,
Gogarten, F., 63, 70
Gottschalk, 51
Goulaz, J., 249
Gregory VII, 263
Gregory the Great, 35
Gregory of Nyssa, 284
Gregory of Rimini, 51
Gropper, J., 399
Griinewald, M., 7, 61
Grynaeus, S.,. 1573222952317 27159993;
Hagenbach, K. R., 26ff., 37f., 46, 51ff.
Haller, B., 287
Harnack, A. von, 15, 37, 60, 166, 326
Hegel, G. W. F, 18
Heidanus, A., 90
Heiler, FE, 115
Heimbucher, M., xx
Heine, H., 112
Henry VIII, 104 é
Henry, 2,04, 117,°1295157,; 252
Hermann of Liittich, 307
Hermelink, H., 13, 25, 52f,, 69, 346
Herrmann, W., 5, 16, 213
Hilary of Poitiers, 105
Hirschy., 153, 281
Holl, K., 9, 69, 74, 88, 130, 136ff.
Huber, H., 379
Hugh of St. Victor, 30
Huizinga, J., 122
Hundeshagen, K. B., 97, 310, 337, 360,
346ff., 378
Huss;.J.,. 39,67
Hutten, U. von, 122, 395
Ignatius Loyola, 48, 123, 135 Isidore of Seville, 51
Jacobs, E., 261
John Scotus Erigena, 32
Juvenal, 363
Kafka, E, xxi Kampschulte, FE. W., xiv, xviii, 87, 116,
130ffs 135ff, 147, 243, 248ff, 255ff., 290, 301ff., 346ff, 370ff, 393 ff.
Kant, 13:56, 769931512272 Karlstadt, A. B., 84, 315 Kierkegaard, S., 161 Klein, K., 157 Kunz, P, 332ff.,, 340, 347ff., 375ff., 394,
Lang, A., 116, 130, 137, 143, 149, 345,
361, 364, 391, 393 ascomaano7 Lefévre de’Etaples, 65, 104, 135, 145, 314 Wenz). xx Leydecker, M., 90 Limousin, L., 229 Locher, G. W., 57, 98, 101 Moofsy By i3f, 22-05 27550) 4 ono ot.
66f., 97,159, 184, 3125391 Louis XII, 229 Louise de Savoie, 104 Luther, M., xiv, xvi, xviii, 5ff., 10, 15,
17ff., 40ff., S8ff, 68, 69ff., IOFF, 103ff., 118f., 140f£, 143, 150ff., 161, G55 07 [ee fr eS
Ee ebsites 195ff.,. 2149.9 227; 259.4263)272, 312, 322, 338ff., 349, 363, 387, 400,
Macedonius, 327
Machiavelli, N., 66
Mangold, G., 57
Marcion, 166
Index of WNiies
Mare, Henry de la, 358, 360 Margaret of Angouléme, 104, 141, 145,
230, 396
Margaret of Valois, 241
Marx, K., 18
Mastricht, P. van, 90
Mattmiiller, M., 97, 226
Megander, K-, 249, 319, 322, 3308;
340, 347 Melanchthon, P, 71, 86, 91, 104, 120,
12553, WAS), GI, 76), BOS WEA, POE
Merle d’Aubigné, J.-H., 261
Merz, G., 70
Meyer, C. F, 354
Meyer, S., 347, 375
Michelangelo, 116
Morone, G., 399
Miinzer, T., 84
Musculus, W., 246
Myconius, O., 287, 315, 323, 336f.
Nageli, H. E, 255
Napoleon, 202f.
Nestorius, 328f., 333
Niesel, W., xviii, 188
Nietzsche, E, 120, 228
@ccam, Ws xix, 305935,.52, 63
Oetinger, FE C., 282
Olevianus, K., 135
Olivetan, P R., 135
Osiander, A., 88, 281
Orton Re wlo wl 5,52
Overbeck, F., 127, 138
Paracelsus, 66
Patrigius, N., 304
Paul IJ, 112f, 333
Paul of Samosata, 333
Pelagius, 20
Perrin, A., 250 Pestalozzi, R., xv Peter Lombard, 28, 35 Peter Martyr, 237 Pfeiffer, F, 30, 62 Pfister, O., 135 Pflug, J. von, 399 Philip of Hesse, 113 Pico della Mirandola, 32 Pighius, A., 20 Pistorius, J., 399 Plato, 7, 51, 64, 66, 99, 155, 158,
Platter, T., 15 Plautus, 91 Plutarch, 312 Pocque, A., 307 Propertius, 102 Pseudo-Chrysostom, 262
Radbert, 35 Rade, M., 213 Ragaz, L., 97, 226 Reinstadtler, A., xx Renata of Ferarra, 229ff. Ritschl, A., 20, 67, 71, 116, 184 Ritter, E., 375, 378 Rousseau, J.-J., 226 Roussel, G., 241, 314
Sabellius, 327, 333 Sadolet, J., xviii, 17, 401ff. Saunier, A., 257 Savonarola, G., 67f. Scheuner, D., xviii Schiller, E, 21, 59, 135, 160 Schjgrring, J. H. Schleiermacher, E, 327 Schmidt, C., 261f. Schneider, T., 230 Scholder, K., 187 Schubert, H. von, 202f. Schulze, M., 116, 154f.
Index of Names
Schwarz, R., xviii, 10.130, 340f., 374
ff.
Schweizer, A., 69ff., 116
Schwenckfeld, K., 20, 24, 84, 176
Seeberg, R., 13f., 20, 32, 37, 52ff., 66f.,
Semler, J. S., 26
Seneca, 100, 141 ff.
Servetus, M., 7, 123, 147, 149, 287,
314, 323, 364
Seuse, H., 28, 38, 59, 63
Shakespeare, W., 307
Sinapius, J., 231
Socrates, 377
Spengler, O., 361f.
Staehelin (Stahelin), E., xiv, xvili, 69ff,, iBt le 124 IG eOo Teor,
Staehelin (Stahelin), R., 70
Stange, C., xv, 182
Stella, PR, 141
Stoevesandt, H., xix
Suso, see Seuse
Tasso, I., 230
Tauler, J., 28, 48, 58ff., 62ff.
Terence, 201
Tersteegen, G., 172
Tertullian, 262
Tholuck, A., 10
Thomas Aquinas, 20, 22, 26, 29, 33, 35,
43, 45, 57, 205, 376
Thomas a Kempis, 60
Thurneysen, E., xivff., 16, 68, 160, 252
Tillet, L. du, see du Tillet, L.
Tournon, Cardinal, 333
Trechsel, F, 310, 322, 337, 342
Troeltsch, E., 13f., 66, 73f., 184 Tschackert, BP, 13, 27, 51, 54, 58, 63,
Ullmann, CuGy WrsinuseZ 71
Vadian, 377
Vandel, P., 379f.
Varable, F., 141
Viet) P61570243;7250,(253) 316K.
Voetius, G., 90
Volmar, M., 141
Vorlander, K., 66
Wattenwil, J. von, 263, 373 Weber, C. M. von, 39 Weber, M., 125, 204 Wernle, P, xiv, 10, 69ff., 116, 130, 137,
157, 1/5, 181,187, 2125.2 1 4th229 Werly, P., 249
Wesel, J. von, 67
Westphal, J., 174
Wittich, C., 90
Wobbermin, G., xv
Wolzogen, L., 90
Wycliffe, J., 39, 67f.
Ziindel, FE, 138 Zurkinden, N., 124 Zwingli, H., xiv, xvi, xviii, 2, 5, 10, 15,
18f., 49, 57, 68, 69FfF., 90fF, 103fF, 136,. 161ff,: 173f5) 178fh, ol S8ik; 195ff.; 227f.,:.259) 266; 28735329, 338f., 401 Zyro (Cyro), P., 318
Index of Scripture References
Genesis
1:16
Wifes
Deuteronomy
Bald
5:18
ease)
19:1-7
21:18-21
24:1-6
28:12
28:59-64
32:5-7
Judges 3:11, 30
85, 211
17:6
1 Samuel
2:6
8:10ff.
bey
1 Kings
18:21
19:10
2 Kings
5:18 18:4
Job
8:7-13
8:9f.
Ie?
2:10-12
10:16
BIE2>
82:1 119:105
Ecclesiastes Dall
Isaiah Ose 11:4 ie) 28:21 40:4 45:5 53:2 55:8 65:8
Dea
tk. DSI
Index of Scripture References
Amos 10:34 210 Galatians 3:8 106 14:8 44 Ce 9
14:9 62
Habakkuk Ephesians 3p) 44 Acts ileal 3 2:37 187 4:13 171 Matthew 5:29 286, 352 4:17 WB. 8B: 8:16 191 Philippians 5:20 87 E25 240 OND 39)5 ILD, UWS 5:37 3620 4 17527 ES 84:7: 292 Book _ DY 21:26 238 7:6: 111 2 Timothy 10:34 231 Romans 2:19 181 13:12 9° 1-8 391 16:19 181 117 78 Hebrews 18:15-18 266 4:23 1 ei 325 19:8 Wen ce Wh 138 10:31 181
21:43 149 8:21 1952 1 276
I 23 170 12:28 90 Mark 10:2 63 13:8 Ss 4:9 159 12-15. 288 13:14. 231 S39) 195 127, 107 10:27 35> DED 27, James 127 The 13 5 Sells) 191 12-31 Th 13:1-10 86, 220, 223 1422 173 14:5 12376 1 Peter
: 2D) LP) Luke 1 Corinthians 2:6-8 294 2:36-39 86 1:30 166 DES) 236 9:62 151 Leo 168 BAG! 216 10:23 63 Sys) 185 3:3 346 10:38 34 537 89 3:15 pais 14:28 102 11:1ff 200 4:11 272
16:8 103. -11:17-34 266
20:37f, 8 13:12 29. 1 Peter, 24:29 114 14:14 200 3:12 7, 101
14:34 200
John Jude 389 1:14 61 2 Corinthians Bpe 139 2:16 245275 Revelation 3:30 120 4:18 140° «322 237 6:63 173 S27. 170 SHilb)& DSi, 8:56 275 6:9. 40, 44
| Til
BIBLE COLLEGE & SEM. LIBRARY
“Tit
DATE DUE
or ee
Demco, Inc. 38-293
230.4Z09Z ClosDdt
Barth, Kari.
The theology or Jvonn Calvin Though Karl Barth wrote ie lectures on John Calvin more than seventy years ago, the wrestling of one theological giant with another can hardly fail to be exciting and instructive. Delivered at the University of Gottingen in 1922, Barth's lectures offer a brilliant theological analysis of the Reformation — of Calvin in particular — while at the same time providing vital insights into the development of the theologian Barth himself.
Barth’s lectures open 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 portion of the lectures 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 1536 edition of the Institutes.
“These lectures are a significant marker on the road of Barth’s theological progress. Barth’s resolute joining of the knowledge of God and the knowledge of history, widely valued by many, ~ is already present in these lectures from 1922. Biography, history, theology, reflection, and actualization for our time flow smoothly one into the other.... Barth brings to these lectures a rare congeniality and sensibility for what was at the heart of the Protestant Reformation — then and now. A captivating and reliable introduction to Calvin and to his theology.”
— H. MARTIN RUMSCHEIDT
Atlantic School of Theology
“An important contribution to modern Calvin studies. It deals as much with Calvin’s life as with his teachings, and as we would expect, Barth had mastered all the details of Genevan affairs and of Calvin's writings, letters, and disputations to make himself an authority on his subject. This book will prove useful also for its searching introduction to the Middle Ages and Luther” ~ RONALD Sy
Columbia Theological Seminary
KARL BARTH (1886-1968) was professor of dogmatic theology at the University of Basel in Switzerland. In addition to the monumental multivolume Church Dogmatics, his numerous other works include The Gottingen Dogmatics, Evangelical Theology, and Wolfgang Amadeus Mozart.
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PUBLISHING Co.
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