Calvin on the Eucharist, continued

In 1536 CE, Calvin arrives in Geneva and creates the Protestant Rome via restructuring every dimension of the city: worship, education, morals, creed, authority/Consistory or Presbytery (pastors and elders who exercised excommunication in order to preserve the integrity and orthodoxy of the city).

1538 CE, he is forced into exile in Strasbourg due to resistance from upper-class nobles. After three years of study and writing, he returns to Geneva where he solidifies his political, as well as theological power over the city.

In 1559 CE, the Geneva Academy is started.

In 1619 CE, Synod of Dort affords one a summarization of Calvinistic thought:

Total Depravity Calvin’s theology was one colored by a dour sense of human sin; we are categorically and completely corrupt and helpless, for sin overwhelms every aspect of our existence. Sin blinds us to the natural law and perpetuates human ignorance, and our will is incapable of doing good. Scripture provides wisdom for appropriate living: convicts us of our sin; provides a remedy for order; promotes discipleship.

Unconditional Election Salvation comes from Christ who sanctifies and justifies the elect–a process of regeneration.

Limited Atonement Christ’s salvific activity is efficacious only for the elect.

Irresistible Grace One can neither accept nor reject God’s election–Double Predestination/Predetermination...

Perseverance of the Saints

At the heart of Calvin’s understanding of the Eucharist was his insistence that the purpose of the sacrament was to strengthen and confirm the gift of faith given to us by God through Jesus.

It is not, therefore, the chief function of the sacrament simply and without higher consideration to extend to us the body of Christ. Rather, it is to seal and confirm that promise by which He testifies that His flesh is food indeed and His blood is drink, which feed us unto eternal life (Institutes Book 4 Ch. XVII 4).

The sacrament does not provide any additional merit or grace than the gift of faith already given to the saved. The Eucharist is a confirmation of the gift, but does not make the gift possible or add anything to it (BK 4 Ch. XVII 1).

Calvin’s condemnation of Roman practices was harsh. He saw transubstantiation as a doctrine that had given way to idolatrous superstitions such as adoration, which Jesus did not admonish the disciples to do.

However, Calvin was also critical of Zwingli’s spiritualist interpretation, which he believed compromised the real presence. Calvin’s notion of real presence went beyond Zwingli’s spiritualism, but it did not go so far as to suggest a presence that was to be adored.

The Liturgy was to be understood as a supper and, therefore, to be eaten; the ultimate meaning derived from that activity. Participation in the eating confirmed the faithful’s trust in the gift of faith which saved them; again it did not and could not bring that gift about or add anything to it.

Calvin could not accept Luther’s doctrine of consubstantiation for he thought it confused the nature of what a body is; a real body must have dimensions and be in one particular place; Jesus’ body is in heaven (BK 4 Ch. XVII 12, 24).

Calvin insisted that we were united with Christ’s body and soul via the Eucharist. However, the body of Christ remained in heaven; it is not Christ who descends to us in His body, it is we who are ascended up to heaven in Spirit; The power of the Holy Spirit raises us up to heaven so as to unite us with the body of Christ (BK 4 Ch. XVII 18, 31).

Calvin’s emphasis tends to be on the power of the Holy Spirit (BK 4 Ch. XVII 10) and the effect of the meal which enables us to recall what Jesus is for us (BK 4 Ch. XVII 5).

Calvin’s position differs from both Luther and Catholicism via advocating an “ascending” dynamic which ensures Eucharistic real presence as the Spirit mysteriously elevates the community of faith to the presence of God. Lutheranism and Catholicism share a “descending” understanding of the Eucharistic dynamic which facilitates real presence via Jesus descending so as to render Himself present in the Eucharistic species, Word proclaimed, and gathered assembly.