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Professor and renowned Reformation historian Herman Selderhuis has written this book to bring Calvin near to the reader, showing him as a man who had an impressive impact on the development of the Western world, but who was first of all a believer struggling with God and with the way God ...
Professor and renowned Reformation historian Herman Selderhuis has written this book to bring Calvin near to the reader, showing him as a man who had an impressive impact on the development of the Western world, but who was first of all a believer struggling with God and with the way God governed both the world and his own life.
Selderhuis draws on Calvin's own publications and commentary on the biblical figures with whom he strongly identified to describe his theology in the context of his personal development. Throughout we see a person who found himself alone at many of the decisive moments of his life--a fact that echoed through Calvin's subsequent sermons and commentaries. Selderhuis's unique and compelling look at John Calvin, with all of his merits and foibles, ultimately discloses a man who could not find himself at home in the world in which he lived.
In recognition of the 500th anniversary of Calvin's birth in 1509, Selderhuis (Inst. for Reformation Research, Theological Univ., Apeldoorn, Netherlands) has written a standard biography of the 16th-century French-Swiss Protestant reformer. Although the author claims that his biography differs from others because he depended on correspondence as his chief source, there is little documentation to substantiate this claim. He offers a chronological account of the life of Calvin, showing that Calvin was not on the cutting edge of reform but a second-generation reformer. Selderhuis states that Calvin is most often associated with two serious errors, the doctrine of predestination and the willingness to burn heretics (those who did not agree with him) at the stake, Servetus being the most notable example. Redefining predestination as a doctrine of election doesn't soften the idea that God elects some to be saved and others to be damned. Calvin made few attempts to work with Lutheran reformers or to encourage Anabaptists to join his cause. Hence, the Protestant movement was left badly divided and, in the minds of some contemporaries, hardly better than the Roman Catholic Church: when Calvin returned to Geneva, he ruled both church and state with a tyrannical hand. Recommended for seminary libraries.
—James A. Overbeck
Posted June 21, 2009
This book was very biased from the Calvanist perspective. According to the author Calvin could do no wrong. For example, Calvin burns people at the stake (Servetus) and the author goes on a apologia on why it was okay that Calvin killed him. The horrible argument the author brings that rings with the tone of a defense for the murder committed by Calvin is that...[Servetus would have been killed by others if Calvin didn't do it]. The author makes it seem like killing by Calvin is always defensible.
This is only one of the horrible arguments the author uses to persuade the reader of Calvin's inability to commit a wrongdoing. There are many horrendous acts committed by Calvin and his peers that the author always finds a way to apologize for. I was searching for a more objective book on Calvin and bought this piece of Calvinism apologia. Hopefully I'll find something more objective on Calvin in the future. Blessings!
Posted October 21, 2009
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