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The Holy Spirit As Bond" in Calvin's Thought

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The Holy Spirit As Bond UNIVERSITY OF EDINBURGH FACULTY OF DIVINITY "The Holy Spirit as Bond" in Calvin's Thought: Its functions in connection with the extra Calvinisticum Ph. D. Dissertation by Daniel Y. K. Lee December 2004 Contents Abb .. .. revla tl ons ......................................................................................... 111 1. Introduction I. New quest for Calvin's central dogma: Communio cum Christo and its pneumatological nature ................................................... l II. The extra Calvinisticum in the Institutes ........................................ 5 2. Extra Calvinisticum and the Holy Spirit as Bond I. Extra Calvinisticum and the starting point of Calvin's eucharistic teachings ............................................................................. 8 II. The emergence of "the Holy Spirit as Bond" ................................. 19 III. "The Holy Spirit as Bond" in Calvin's eucharistic teachings ................ 25 3. The Holy Spirit as Bond and Persona in the Trinitarian Context 1. Christ's and the Spirit's aseity .................................................. .45 II. Distinction in unity: Calvin's understanding of divine person .............. 50 III. Divine distinction and doctrine of order. ...................................... 58 IV. The Holy Spirit as bond: the distinction of distinction-in-unity ............. 67 V. Doctrine of order, extra Calvinisticum and Filioque .........................75 4. Extra Calvinisticum and Persona in the Christological Context I. The manner of salvation and the eternal decree of God ...................... 85 II. One Person out of Two Natures: Calvin's nuance in applying Chalcedon .......................................................................... 89 III. Extra Calvinisticum and Communicatio Idiomatum ........................ 108 IV. Communicatio Idiomatum and the Holy Spirit as Bond .................... 118 5. The Holy Spirit and the Redeeming Works of the Mediator I. The Holy Spirit and Christ's Threefold Office .............................. 120 II. Christ's Acquisition of Salvation and the Work of the Holy Spirit. ...... 130 III. Christ's Humanity and the Work of the Holy Spirit. ....................... 155 6. The Holy Spirit and the Reception of the Mediator's Benefits I. Glory to God and peace to the elect: the development of communio Christi vinculo Spiritus in the Institutes .......................... 162 II. The Holy Spirit as Bond in imparting Christ's benefits .................... 188 7. The Holy Spirit and the Promise of Eternal Inheritance I. Spirit of glory in the midst of shame .......................................... 213 II. The Holy Spirit in the bodily resurrection .................................... 229 III. Extra Calvinisticum in the eschaton .......................................... 244 8. Conclusion ................................................................................. 257 Bibliography ....................................................................................... 276 11 Abbreviations CCNT Calvin's New Testament Commentaries. 12 vols. Ed. D. W. Torrance and T. F. Torrance. Edinburgh: Oliver and Boyd, 1959- 1972. CO Ioannis Calvini opera quae supersunt omnia. Ed. W. Baum, E. Cunitz, and E. Reuss. 59 vols. Corpus Reformatorum, vols. 29-87. Brunswick: C. A. Schwetschke and Son (M. Bruhn), 1863-1900. COR Ioannis Calvini opera omnia denuo recognita et adnotatione critica instructa notisque illustrata. 7 Series. Ed. B. G. Armstrong, C. Augustijn, I. Backus, O. Fatio, H. Feld, F. M. Higman, W. H. Neuser, B. Roussel, W. van't Spijker, D. F. Wright. Geneva: Librairie Droz, 1992-. Inst. (1536) Institutes of the Christian Religion (1536 Edition). Trans. F. L. Battles. Grand Rapids: Wm B. Eerdmans Publishing Co., 1986. Inst. (1559) Institutes of the Christian Religion (1559 Edition). Ed. J. T. McNeill. Trans. F. L. Battles. 2 vols. Library of Christian Classics, vol. XX and XXI. Philadelphia: Westminster Press, 1977. LCCXXII Theological Treatises. Trans. 1. K. S. Reid. Library of Christian Classics, vol. XXII. Philadelphia: Westminster Press, 1954. T&T Tracts and Treatises. 3 vols. Trans. H. Beveridge. Edinburgh, 1844-1851; reprint, Grand Rapids: Eerdmans, 1958. III Chapter 1 Introduction I. New quest for Calvin's central dogma: Communio cum Christo and its pneumatological nature Calvin scholars were once enthusiastic over tracing the central dogma of Calvin's theology. Their purpose was to ascertain the very foundation of Calvin's theology, so that the manifold themes of his theology could be understood as derived from this organising and controlling centre. The doctrine of predestination was the most extensively discussed possibility.1 However, the academic climate decidedly changed in the twentieth century. Nowadays, it is generally agreed that there is no such central dogma in Calvin's thought. The image of Calvin also changed accordingly. Instead of being a systematician who was concerned primarily with the logical consistency of a system, Calvin is now portrayed as a biblical theologian who held in tension seemingly incompatible truths from the multifaceted Scriptural data, as well as a pragmatic polemicist of the evangelical faith who was attending to the turbulent problems facing the then struggling churches all over Europe. 2 Nevertheless, the drive behind the aforesaid pursuit has never died down. Calvin's thought manages to confront us with some distinctive characteristics, so that some themes, if not a single theme, can really illumine his entire theology. After analysing the I The classic work in this respect is A. Schweizer, Die protestantischen Centraldogmen in ihrer ElltH'icklung innerhalb der reJormirten Kirche, 2 vols. (Zurich: Orell, Fussli und Comp., 1854, 1856). 2 See W. 1. Bouwsma, John Calvin: A Sixteenth Century Portrait (Oxford: Oxford University Press, 1988); and B. Cottret, Calvin: A Biography (Edinburgh: T&T Clark, 2000). 1 current trend in Calvin research, Gamble expresses this new sentiment with the analogy of key: As a matter of fact, most leading scholars today maintain that there is no one single key to unlock the door of Calvin's theology. There is a consensus that there is more than one centrally important theme or, to continue the key analogy, that some keys open more doors than others.3 Within these possible keys, one of them is the union or communion with Christ. As early as in 1935, Brunner already mentioned that Calvin's various teachings such as his ethics, doctrine of election, sacraments, church and even sanctification can only be understood in the light of insertio or insitio in Christum. 4 Brunner's suggestion makes a lasting resonance. In 1964, while discussing Calvin's pneumatology, Quistorp affirmed Brunner's comment: Fast aIle neueren Calvin-Forscher sind sich darin emlg, daB es bei der communio cum Christo oder der insitio in Christum urn eine zentrale Lehre Calvins geht, die ihr Licht nach allen Seiten seiner Theologie hin ausstrahlt, auch hinsichtlich seiner Pneumatologie. Doch ist allerdings seine Darstellung des ganzen Christseins als Christusgemeinschaft der GHiubigen undenkbar ohne die stete, dem biblischen Christuszeugnis entsprechenden Beziehung zur Lehre vom Heiligen Geist. 5 In 1986, Partee argued from a theological point of view that the doctrine of union with Christ is preferable to that of twofold knowledge of God as the central dogma of J R. C. Gamble, "Current Trends in Calvin Research, 1982-90," in Calvin us Sacrae Scripturae Professor, ed. W. H. Neuser (Grand Rapids: Eerdmans, 1994) 106 . .. E. Brunner, Vom Werk des Heiligen Geistes (Zurich: Zwingli-Verlag, 1935) 33. 5 H. J. J. Th. Quistorp, "Calvins Lehre vom Heiligen Geist," in De Spiritu Sancto: Bijdragen tot de leer van de Heilige Geest bij gelegenheid van het 2e eeuwheest van het Stipendium Bernardinum, H. W. Obbink, A. A. van Ruler, W. C. van Unnik (eds) (Utrecht: Kemink en Zoon N. V., 1964) 133. 2 Calvin's theology.6 In the next year, at a conference about Calvin's pneumatology the Dutch scholar Spijker also paid his commendation to this doctrine: Indeed, as I observed already, we can call the communion with Christ the heart of Calvin's theology ... To Bucer, regeneration is the result of the insertio, insitio, incorporatio, inhabitatio of ours into Christ and of Christ into us ... And this communion with Christ, which is pneumatological in nature, is the fountain of the vera pietas, living in the timor Dei ... And what holds for Bucer can also be said of Calvin ... Outside of Christ, and without him dwelling in us, it is impossible to speak about even one article of faith. It is a universal point of view in Calvin's thinking.7 While emphasising the central importance of the theme "communion with Christ", these earlier works brought to light another distinctive characteristic of Calvin's thought, namely, the intricate connection between his christology and his pneumatology. In his monumental work on Calvin's pneumatology, Krusche also came to the same observation: Wird man sagen miissen, daB Calvins Christologie stark pneumatologisch akzentuiert ist, so muB man andererseits auch sagen, daB seine Lehre vom Geist eine starke christologische Akzentuierung erhfilt. 8 Out of the numerous insights imported by Krusche' s work, his reappraisal of the christological doctrine of the extra Calvinisticum proved to be particularly influential. According to Krusche, this doctrine should not be regarded as a corollary derived from 6 C. Partee, "Calvin's Central Dogma Again," in Calvin Studies III: Colloquium
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