Second Year Topic/Core Unit

Total Page:16

File Type:pdf, Size:1020Kb

Second Year Topic/Core Unit Unit Descriptions 2009/10 School of Humanities Department of Historical Studies Calvinism and Europe Dr Kenneth Austin Teaching Block 1 Unit Code HIST37002, 20 credits Unit Description Calvinism was the most dynamic form of Reformation Protestantism, taking root in, among other places, France, Scotland, the Netherlands, Hungary, Poland and Lithuania. This special subject investigates the reasons for Calvinism’s rise to pre- eminence, the manner in which this was achieved, its subsequent impact, and its longer term historical significance. While theological issues will not be ignored, greater attention will be given to the impact those ideas had on politics, culture and society, and the ways in which such factors in turn shaped the reception of these ideas. The close interconnections between religious and political history in the early modern period (as exemplified in the French Wars of Religion and the Dutch Revolt), will be stressed throughout this unit; moreover, themes such as the role of ideology, the nature and use of propaganda, and state formation and development, will allow students to draw comparisons with other periods of history. Contact Hours and Mode of Teaching: 10 x 2 hour seminars Methods of Assessment: 1 x 5000 word essay, 1 x 2 hour exam Essential Reading – Philip Benedict, Christ’s Churches Purely Reformed: A Social History of Calvinism (2002) William Bouwsma, John Calvin: A Sixteenth-Century Portrait (1988) Ray A. Mentzer (Ed.), Sin and the Calvinists: Morals, Control and the Consistory in the Reformed Tradition (1994) Graeme Murdock, Beyond Calvin. The Intellectual, Political and Cultural World of Europe’s Reformed Churches (2004) Andrew Pettegree, Alastair Duke and Gillian Lewis (Eds.), Calvinism in Europe, 1540-1620 (1994) Menna Prestwich (Ed.), International Calvinism, 1541-1715 (1985) Further Information Date written: 11/03/09 Date revised: 19/03/09 .
Recommended publications
  • Recovering the Reformation Heritage in George Mackay Brown's Greenvoe Richard Rankin Russell Baylor University
    Studies in Scottish Literature Volume 42 | Issue 1 Article 6 5-31-2016 Recovering the Reformation Heritage in George Mackay Brown's Greenvoe Richard Rankin Russell Baylor University Follow this and additional works at: https://scholarcommons.sc.edu/ssl Part of the Literature in English, British Isles Commons Recommended Citation Russell, Richard Rankin (2016) "Recovering the Reformation Heritage in George Mackay Brown's Greenvoe," Studies in Scottish Literature: Vol. 42: Iss. 1, 81–97. Available at: https://scholarcommons.sc.edu/ssl/vol42/iss1/6 This Article is brought to you by the Scottish Literature Collections at Scholar Commons. It has been accepted for inclusion in Studies in Scottish Literature by an authorized editor of Scholar Commons. For more information, please contact [email protected]. RECOVERING THE REFORMATION HERITAGE IN GEORGE MACKAY BROWN’S GREENVOE Richard Rankin Russell The Orcadian writer George Mackay Brown posited in his 1970 essay, “The Broken Heraldry,” written while he was drafting his best novel, Greenvoe (1972), that the Reformation shattered irremediably ... the fullness of life of a community, its single interwoven identity. In earlier times the temporal and the eternal, the story and the fable, were not divorced, as they came to be after Knox: they used the same language and imagery, so that the whole of life was illuminated. Crofters and fishermen knew what Christ was talking about ... because they bore the stigmata of labour on their bodies—the net let down into the sea, the sower going forth to sow, the fields white towards harvest.1 This close connection of the Orkney islanders to the land enabled them to fully understand and apply Christ’s often agrarian sayings and stories to their own lives.
    [Show full text]
  • Understanding Calvinism: B
    Introduction A. Special Terminology I. The Persons Understanding Calvinism: B. Distinctive Traits A. John Calvin 1. Governance Formative Years in France: 1509-1533 An Overview Study 2. Doctrine Ministry Years in Switzerland: 1533-1564 by 3. Worship and Sacraments Calvin’s Legacy III. Psycology and Sociology of the Movement Lorin L Cranford IV. Biblical Assessment B. Influencial Interpreters of Calvin Publication of C&L Publications. II. The Ideology All rights reserved. © Conclusion INTRODUCTION1 Understanding the movement and the ideology la- belled Calvinism is a rather challenging topic. But none- theless it is an important topic to tackle. As important as any part of such an endeavour is deciding on a “plan of attack” in getting into the topic. The movement covered by this label “Calvinism” has spread out its tentacles all over the place and in many different, sometimes in conflicting directions. The logical starting place is with the person whose name has been attached to the label, although I’m quite sure he would be most uncomfortable with most of the content bearing his name.2 After exploring the history of John Calvin, we will take a look at a few of the more influential interpreters of Calvin over the subsequent centuries into the present day. This will open the door to attempt to explain the ideology of Calvinism with some of the distinctive terms and concepts associated exclusively with it. I. The Persons From the digging into the history of Calvinism, I have discovered one clear fact: Calvinism is a religious thinking in the 1500s of Switzerland when he lived and movement that goes well beyond John Calvin, in some worked.
    [Show full text]
  • Was Calvin a Calvinist? Or, Did Calvin (Or Anyone Else in the Early Modern Era) Plant the “TULIP”?
    Was Calvin a Calvinist? Or, Did Calvin (or Anyone Else in the Early Modern Era) Plant the “TULIP”? Richard A. Muller Abstract: Answering the perennial question, “Was Calvin a Calvinist?,” is a rather complicated matter, given that the question itself is grounded in a series of modern misconceptions concerning the relationship of the Reformation to post-Reformation orthodoxy. The lecture examines issues lurking behind the question and works through some ways of understanding the continuities, discontinuities, and developments that took place in Reformed thought on such topics as the divine decrees, predestination, and so-called limited atonement, with specific attention to the place of Calvin in the Reformed tradition of the sixteenth and seventeenth centuries. I. Defining the Question: Varied Understandings of “Calvinism” Leaving aside for a moment the famous “TULIP,” the basic question, “Was Calvin a Calvinist?,” taken as it stands, without further qualification, can be answered quite simply: Yes … No … Maybe ... all depending on how one understands the question. The answer must be mixed or indefinite because question itself poses a significant series of problems. There are in fact several different understandings of the terms “Calvinist” and “Calvinism” that determine in part how one answers the question or, indeed, what one intends by asking the question in the first place. “Calvinist” has been used as a descriptor of Calvin’s own position on a particular point, perhaps most typically of Calvin’s doctrine of predestination. It has been used as a term for followers of Calvin — and it has been used as a term for the theology of the Reformed tradition in general.
    [Show full text]
  • 1 the History of Calvinism 1
    Contents Foreword v Chapter 1 The History of Calvinism 1 Chapter 2 Unconditional Election 18 Chapter 3 Particular Redemption 40 Chapter 4 Total Depravity 62 Chapter 5 Irresistible Grace 85 Chapter 6 The Perseverance of Saints 101 About the British Reformed Fellowship 119 iii Foreword “The works of the LORD are great, sought out of all them that have pleasure therein” (Ps. 111:2). This touches upon our heart: in what do we take pleasure? Jehovah’s works centre in His salvation of His church in Jesus Christ: glorious works wrought before the foundation of the world, at the cross of Calvary and in the hearts and lives of His people. This is the calling and delight of the saints: to seek to understand these works. In this wonderful activity, all of God’s faithful children are occupied, for Jehovah’s works are “sought out of all them that have pleasure therein.” This book is written to help God’s people in their delightful calling to search out and study the wonderful works of the Triune God. Its authors, Profs. David Engelsma and Herman Hanko, have between them spent almost 100 years in the Christian ministry extolling and magnifying “the God of all grace” (I Peter 5:10) and His “so great salvation” (Heb. 2:3), in preaching and polemics, in catechising and counselling, in lecturing and writing. Between them, they have authored or edited some 20 books, including the previous publication of the British Reformed Fellowship (BRF), Keeping God’s Covenant.1 The six chapters of The Five Points of Calvinism were originally the six main speeches at the ninth biennial British Reformed Fellowship Family Conference at Cloverley Hall, Shropshire, England, in 2006.2 This little book proclaims the doctrines of grace, both warmly and antithetically, and with deep scriptural penetration.
    [Show full text]
  • 2003 Calvin Bibliography
    2003 Calvin Bibliography Compiled by Paul Fields I. Calvin’s Life and Times A. Biography B. Cultural Context­Intellectual History C. Cultural Context­Social History ​ D. Friends and Associates ​ E. Polemical Relationships ​ II. Calvin’s Works A. Works and Selections ​ B. Critique ​ III. Calvin’s Theology A. Overview ​ B. Doctrine of God ​ 1. Knowledge of God ​ 2 . Providence ​ 3. Sovereignty ​ 4. Trinity ​ C. Doctrine of Christ ​ D. Doctrine of the Holy Spirit ​ ​ ​ E. Doctrine of Salvation ​ 1. Assurance ​ 2. Justification ​ 3. Predestination ​ F. Doctrine of Humanity ​ 1. Image of God ​ 2. Natural Law ​ 3. Sin ​ G. Doctrine of the Christian Life ​ 1. Ethics ​ 2. Piety ​ 3. Sanctification ​ H. Ecclesiology ​ 1. Overview ​ 2. Discipline and Instruction ​ 3. Missions ​ 4. Polity ​ I. Worship ​ 1. Iconoclasm ​ 2. Liturgy ​ 3. Music ​ 4. Prayer ​ 5. Preaching and Sacraments ​ J. Revelation ​ 1. Exegesis and Hermeneutics ​ 2. Scripture ​ K. Apocalypticism ​ ​ L. Patristic and Medieval Influences ​ M. Method ​ IV. Calvin and Social­Ethical Issues V. Calvin and Political Issues VI. Calvinism A. Theological Influence ​ 1. Overview ​ 2. Christian Life ​ 3. Covenants ​ 4. Discipline ​ 5. Dogmatics ​ 6. Ecclesiology ​ 7. Education ​ 8. Grace ​ 9. God ​ 10. Justification ​ 11. Predestination ​ 12. Revelation ​ 13. Sacraments ​ 14. Salvation ​ 15. Worship ​ B. Cultural Influence ​ 1. Overview ​ 2. Literature ​ C. Social, Economic, and Political Influence ​ D. International Influence ​ 1. England ​ 2. France ​ 3. Germany ​ 4. Hungary ​ 5. Netherlands ​ 6. South Africa ​ 7. Transylvania ​ 8. United States ​ E. Critique ​ VII. Book Reviews I. Calvin’s Life and Times A. Biography Brockington, William S., Jr. "John Calvin." In Dictionary of World Biography, Vol. 3: The ​ ​ ​ Renaissance, edited by Frank N.
    [Show full text]
  • 86 D.G. Hart D.G. Hart, Currently a Visiting Professor of History At
    86 book reviews D.G. Hart Calvinism: A History (New Haven: Yale University Press, 2013), xii + 339 pp., us$35.00, isbn 9780300148794. D.G. Hart, currently a visiting professor of history at Hillsdale College in Michi- gan and former director of the Institute of American Evangelicals at Wheaton College, has written an impressive history of what could better be called the Reformed Tradition. The use of the word ‘Calvinism’ creates the same prob- lem that is found in the title of a similar work by the one-time doyen of Calvin scholars in the United States, John T. McNeill in his classic TheHistoryandChar- acter of Calvinism which was published sixty years ago and is still in print. The first Reformed reformers—Bucer, Oecolampadius, Zwingli and Farel—could hardly be called ‘Calvinists’ since Calvin had not yet come to Switzerland when they began their reform movements. Hence it is anachronistic to call these leaders Calvinists. The same is true of many modern Presbyterian-Reformed Christians. Nevertheless, Hart’s book is excellent in many ways. It supersedes McNeill’s book if for no other reason than that it benefits from later studies on Calvin as well as reformation scholarship of the last sixty years. Moreover, it deals with the worldwide spread of the Reformed tradition in Asia and Africa, areas not covered by McNeill. The same is true of Hart’s chapter on “The Con- fessing Church in Germany” and Barth’s role in it (but strangely there is no mention of Bonhoeffer in connection with the Barmen Declaration). A similar lacuna exists in the discussion of Neo-Calvinism in the Netherlands.
    [Show full text]
  • 2007 Calvin Bibliography
    2007 Calvin Bibliography Compiled by Paul Fields I. Calvin’s Life and Times A. Biography ​ B. Cultural Context­ Intellectual History ​ C. Cultural Context­ Social History ​ D. Friends and Associates ​ E. Polemical Relationships ​ II. Calvin’s Works A. Works and Selections ​ B. Critique ​ III. Calvin’s Theology A. Overview ​ B. Doctrine of God ​ 1. Creation ​ 2. Knowledge of God ​ 3. Providence ​ 4. Trinity ​ C. Doctrine of Christ ​ D. Doctrine of the Holy Spirit ​ E. Doctrine of Salvation ​ 1. Overview ​ 2. Atonement ​ 3. Election ​ 4. Faith ​ 5. Justification ​ 6. Predestination ​ F. Doctrine of Humanity ​ 1. Covenant ​ 2. Image of God ​ 3. Natural Law ​ 4. Resurrection ​ 5. Free Will ​ G. Doctrine of the Christian Life ​ 1. Piety ​ 2. Prayer ​ H. Ecclesiology ​ 1. Overview ​ 2. Discipline ​ 3. Polity ​ I. Worship ​ 1. Overview ​ 2. Building ​ 3. Images ​ 4. Mariology ​ 5. Music ​ 6. Preaching and Sacraments ​ J. Revelation ​ 1. Exegesis and Hermeneutics ​ 2. Scripture ​ IV. Calvin and Social­Ethical Issues V. Calvin and Political Issues VI. Calvinism A. Theological Influence ​ 1. Overview ​ 2. Christian Life ​ 3. Lord’s Supper ​ 4. Missions ​ 5. Natural Law ​ 6. Predestination ​ 7. Salvation ​ 8. Worship ​ B. Cultural Influence ​ 1. Arts ​ 2. Education ​ 3. Literature ​ 4. Printing and Philosophy ​ C. Social, Economic, and Political Influence ​ D. International Influence ​ 1. England ​ 2. France ​ 3. Hungary ​ 4. Ireland ​ 5. Korea ​ 6. Netherlands ​ 7. Poland ​ 8. United States ​ 9. Wales ​ E. Critique ​ F. Book Reviews VII. Bibliography I. Calvin’s Life and Times A. Biography "Strangers among Sinners. (Christianity)." National Post, July 27 2002, AD 3. ​ ​ "Calvin, John (1509­1564)." In The Oxford Dictionary of the Christian Church, edited by F.
    [Show full text]
  • Contrasting and Comparing Calvinist and Arminian Baptist Attitudes Toward Hard
    Contrasting and Comparing Calvinist and Arminian Baptist Attitudes Toward Hard Work, Poverty, Church Charity, and Governmental Monetary Aid Programs in Central Appalachia A thesis presented to the faculty of the College of Arts and Sciences of Ohio University In partial fulfillment of the requirements for the degree Master of Arts Jane E. Tolle March 2010 © 2010 Jane E. Tolle. All Rights Reserved. 2 This thesis titled Contrasting and Comparing Calvinist and Arminian Baptist Attitudes Toward Hard Work, Poverty, Church Charity, and Governmental Monetary Aid Programs in Central Appalachia by JANE E. TOLLE has been approved for the Department of Sociology and Anthropology and the College of Arts and Sciences by Bruce Hoffman Assistant Professor of Sociology Benjamin M. Ogles Dean, College of Arts and Sciences 3 ABSTRACT Tolle, Jane E., M.A., March 2010, Sociology Contrasting and Comparing Calvinist and Arminian Baptist Attitudes Toward Hard Work, Poverty, Church Charity, and Governmental Monetary Aid Programs in Central Appalachia (75 pp.) Director of Thesis: Bruce Hoffman Appalachia has a persistent problem. It is the problem of poverty. Why are the poor getting poorer? Appalachians themselves address the problem of poverty in various ways. Some support and maintain church charities. Others vote for candidates who will be in favor of governmental monetary aid programs. For many religious Appalachians theological belief informs believers of who they are in relation to others. Some theological beliefs mold the ways Church congregants view themselves and Appalachia’s poor. These beliefs affect one’s willingness to give aid to the poor through church charity or governmental monetary aid programs.
    [Show full text]
  • Early Seventh-Day Adventist Views on Calvin and Calvinism
    Journal of the Adventist Theological Society, 20/1-2 (2009):192-207. Article copyright © 2009 by Julius Nam. Early Seventh-day Adventist Views on Calvin and Calvinism Julius Nam School of Religion Loma Linda University Over the course of their history, Seventh-day Adventists have repeatedly acknowledged their debt to the Protestant Reformation. Nowhere else is this acknowledgment more clearly made than in Ellen G. White’s Great Controversy.1 In that work, White weaves together a narrative centering on how God’s truth had been preserved and passed down throughout the history of Western Christianity. Prominent in that narrative are the stories of the precursors and major leaders of the Protestant Reformation. Nowhere is the close connection that Adventists feel toward the reformers more clearly expressed than in the 1957 book, Seventh-day Adventists Answer Questions on Doctrine, which portrays Adventism as a continuation of “the noble line of witnesses such as [John] Wycliffe, [Martin] Luther, [William] Tyndale, [John] Calvin, [John] Knox, [John] Wesley, and other great leaders of the past.”2 Although Adventists have seen their roots in the Reformation, not all of the reformers have received equal attention. As a case in point, out of the ten chapters allotted to the Reformation period in Great Controversy, Luther’s story is told in four chapters, while one chapter is given to 1 Ellen G. White, The Great Controversy Between Christ and Satan (Mountain View, CA: Pacific Press, 1911). 2 Seventh-day Adventists Answer Questions on Doctrine (Washington, DC: Review and Herald, 1957), 9. 192 NAM: EARLY ADVENTIST VIEWS ON CALVIN AND CALVINISM Wycliffe and Ulrich Zwingli each.
    [Show full text]
  • Chalmers and Calvinism in 19Th Century Scotland
    CALVIN REDISCOVERED: New Zealand and International Perspectives Knox Centre for Ministry and Leadership, August 23rd-25th, 2009. Thomas Chalmers and Scottish Calvinism in the 19th century John Roxborogh Thomas Chalmers (1780-1847)1 taught theology in Edinburgh from 1829 and was the first moderator of the Free Church of Scotland founded at the Disruption of 1843 when a third of the ministers and people left the Church of Scotland after a bitter ten year battle over the spiritual independence of the established church and the right of congregations to veto nominations to pulpits. A liberal evangelical famous for his parish experiment at St John’s in Glasgow from 1819 and the most celebrated preacher in Britain, Chalmers was a strong supporter of home and overseas missions and reinvigorated the ministry of elders, deacons and Sunday School teachers. His vision of a Godly commonwealth and a united mission inspired students who took his ideas around the world, including to New Zealand, where Port Chalmers is named after him. His attitude towards the Calvinism of his day, particularly as his theology developed after his conversion in 1811, is a window into a changing complex of Scottish ideas and traits which may be traced directly and indirectly to the Swiss reformer. Chalmers had some notable similarities to Calvin. Both were converted after a period seeking fame through academic publications and both came to live by their preaching and their writing. Chalmers too, no doubt modelled on Calvin, produced an Institutes of Christian Theology.2 Commentaries, correspondence and pastoral concern were features of both their ministries.
    [Show full text]
  • History of Christianity: Early Arizona University in Flagstaff, Arizona in 2005
    Religious Studies Review • VOLUME 35 • NUMBER 4 • DECEMBER 2009 NEW LIGHT ON MANICHAEISM: PAPERS FROM onic myth is included as an appendix. This is a groundbreak- THE SIXTH INTERNATIONAL CONGRESS ON ing work in scholarship on Manichaeism. MANICHAEISM. Edited by Jason David Beduhn. Nag Birger A. Pearson Hammadi and Manichaean Studies, 64. Leiden: Brill, 2009. University of California, Santa Barbara Pp. xiii + 284; plates. $154.00. Published here are sixteen of the papers presented at the international congress on Manichaeism held at Northern History of Christianity: Early Arizona University in Flagstaff, Arizona in 2005. Papers included are by J. BeDuhn (who organized the congress), B. WHY STUDY THE PAST? THE QUEST FOR THE . By Rowan Williams. Grand Bennett, L. Cirillo, L. Clark, I. Colditz, J K. Coyle, W-P. Funk, HISTORICAL CHURCH Rapids, MI: Eerdmans, 2005. Pp. 129. $15.00. C. Glassé, Z. Gulácsi, C. Leurini, S. N. C. Lieu, G. Mikkelsen, Originating in the 2003 Sarum Lectures at Salisbury E. Morano, C. Reck (two papers), and W. Sunderman (to Cathedral, this volume’s four short chapters begin with a whom the volume is dedicated). Languages of texts dis- disquisition on the possibilities of history itself as a dis- cussed in these papers include Latin, Greek, Coptic, Arabic, tinctly Christian concern, and conclude with reflections on Turkish, Parthian, Middle Persian, Sogdian, Uigur, and the ways in which history and historical reflection can assist Chinese, an illustration of the fact that Manichaeism was the Christian churches today. Within these “brackets,” the once a world religion. One of the most interesting papers is middle chapters include two essays that one might call “case Zsuzsanna Gulácsi’s report of her digital reconstruction of a studies”: the first on the self-identification of Christians beautiful Manichaean book painting from E.
    [Show full text]
  • La Grande Arche Des Fugitifs?,/I> Huguenots in the Dutch Republic After 1685
    Brigham Young University BYU ScholarsArchive Theses and Dissertations 2011-12-12 La Grande Arche des Fugitifs?,/i> Huguenots in the Dutch Republic After 1685 Michael Joseph Walker Brigham Young University - Provo Follow this and additional works at: https://scholarsarchive.byu.edu/etd Part of the History Commons BYU ScholarsArchive Citation Walker, Michael Joseph, "La Grande Arche des Fugitifs?,/i> Huguenots in the Dutch Republic After 1685" (2011). Theses and Dissertations. 2900. https://scholarsarchive.byu.edu/etd/2900 This Thesis is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. La Grande Arche des Fugitifs? Huguenots in the Dutch Republic After 1685 Michael Joseph Walker A thesis submitted to the faculty of Brigham Young University in partial fulfillment of the requirements for the degree of Master of Arts Craig Harline, Chair Karen Carter Christopher Hodson Department of History Brigham Young University December 2011 Copyright © 2011 Michael Joseph Walker All Rights Reserved ABSTRACT La Grande Arche des Fugitifs? Huguenots in the Dutch Republic After 1685 Michael Joseph Walker Department of History, BYU Master of Arts In the seventeenth century, many refugees saw the United Provinces of the Netherlands as a promised land—a gathering ark, or in French, arche. In fact, Pierre Bayle called it, “la grande arche des fugitifs.” This thesis shows the reception of one particular group of Protestant refugees, the Huguenots, who migrated to the Netherlands because of Catholic confessionalization in France, especially after the Revocation of the Edict of Nantes in 1685.
    [Show full text]