Section I.�The Application Of Christ's Redemption In Its Preparation.
(a) In this Section we treat of Election and Calling; Section Second being devoted to the Application of Christ's Redemption in its Actual Beginning,�namely, in Union with Christ, Regeneration, Conversion, and Justification; while Section Third has for its subject the Application of Christ's Redemption in its Continuation,�namely, in Sanctification and Perseverance.
The arrangement of topics, in the treatment of the reconciliation of man to God, is taken from Julius M�ller, Proof-texts, 35. �Revelation to us aims to bring about revelation in us. In any being absolutely perfect, God's intercourse with us by faculty, and by direct teaching, would absolutely coalesce, and the former be just as much God's voice as the latter� (Hutton, Essays).
(b) In treating Election and Calling as applications of Christ's redemption, we imply that they are, in God's decree, logically subsequent to that redemption. In this we hold the Sublapsarian view, as distinguished from the Supralapsarianism of Beza and other hyper-Calvinists, which regarded the decree of individual salvation as preceding, in the order of thought, the decree to permit the Fall. In this latter scheme, the order of decrees is as follows: 1. the decree to save certain, and to reprobate others; 2. the decree to create both those who are to be saved and those who are to be reprobated; 3. the decree to permit both the former and the latter to fall; 4. the decree to provide salvation only for the former, that is, for the elect.
Richards, Theology, 302-307, shows that Calvin, while in his early work, the Institutes, he avoided definite statements of his position with regard to the extent of the atonement, yet in his latter works, the Commentaries, acceded to the theory of universal atonement. Supralapsarianism is therefore hyper-Calvinistic, rather than Calvinistic. Sublapsarianism was adopted by the Synod of Dort (1618, 1619). By Supralapsarian is meant that form of doctrine which holds the decree of individual salvation as preceding the decree to permit the Fall; Sublapsarian designates that form of doctrine which holds that the decree of individual salvation is subsequent to the decree to permit the Fall.
[pg 778]
The progress in Calvin's thought may be seen by comparing some of his earlier with his later utterances. Institutes, 2:23:5��I say, with Augustine, that the Lord created those who, as he certainly foreknew, were to go to destruction, and he did so because he so willed.� But even then in the Institutes, 3:23:8, he affirms that �the perdition of the wicked depends upon the divine predestination in such a manner that the cause and matter of it are found in themselves. Man falls by the appointment of divine providence, but he falls by his own fault.� God's blinding, hardening, turning the sinner he describes as the consequence of the divine desertion, not the divine causation. The relation of God to the origin of sin is not efficient, but permissive. In later days Calvin wrote in his Commentary on 1 John 2:2��he is the propitiation for our sins; and not for ours only, but also for the whole world��as follows: �Christ suffered for the sins of the whole world, and in the goodness of God is offered unto all men without distinction, his blood being shed not for a part of the world only, but for the whole human race; for although in the world nothing is found worthy of the favor of God, yet he holds out the propitiation to the whole world, since without exception he summons all to the faith of Christ, which is nothing else than the door unto hope.�
Although other passages, such as Institutes, 3:21:5, and 3:23:1, assert the harsher view, we must give Calvin credit for modifying his doctrine with maturer reflection and advancing years. Much that is called Calvinism would have been repudiated by Calvin himself even at the beginning of his career, and is really the exaggeration of his teaching by more scholastic and less religious successors. Renan calls Calvin �the most Christian man of his generation.� Dorner describes him as �equally great in intellect and character, lovely in social life, full of tender sympathy and faithfulness to his friends, yielding and forgiving toward personal offences.� The device upon his seal is a flaming heart from which is stretched forth a helping hand.
Calvin's share in the burning of Servetus must be explained by his mistaken zeal for God's truth and by the universal belief of his time that this truth was to be defended by the civil power. The following is the inscription on the expiatory monument which European Calvinists raised to Servetus: �On October 27, 1553, died at the stake at Champel, Michael Servetus, of Villeneuve d'Aragon, born September 29, 1511. Reverent and grateful sons of Calvin, our great Reformer, but condemning an error which was that of his age,
1101584490
(a) In this Section we treat of Election and Calling; Section Second being devoted to the Application of Christ's Redemption in its Actual Beginning,�namely, in Union with Christ, Regeneration, Conversion, and Justification; while Section Third has for its subject the Application of Christ's Redemption in its Continuation,�namely, in Sanctification and Perseverance.
The arrangement of topics, in the treatment of the reconciliation of man to God, is taken from Julius M�ller, Proof-texts, 35. �Revelation to us aims to bring about revelation in us. In any being absolutely perfect, God's intercourse with us by faculty, and by direct teaching, would absolutely coalesce, and the former be just as much God's voice as the latter� (Hutton, Essays).
(b) In treating Election and Calling as applications of Christ's redemption, we imply that they are, in God's decree, logically subsequent to that redemption. In this we hold the Sublapsarian view, as distinguished from the Supralapsarianism of Beza and other hyper-Calvinists, which regarded the decree of individual salvation as preceding, in the order of thought, the decree to permit the Fall. In this latter scheme, the order of decrees is as follows: 1. the decree to save certain, and to reprobate others; 2. the decree to create both those who are to be saved and those who are to be reprobated; 3. the decree to permit both the former and the latter to fall; 4. the decree to provide salvation only for the former, that is, for the elect.
Richards, Theology, 302-307, shows that Calvin, while in his early work, the Institutes, he avoided definite statements of his position with regard to the extent of the atonement, yet in his latter works, the Commentaries, acceded to the theory of universal atonement. Supralapsarianism is therefore hyper-Calvinistic, rather than Calvinistic. Sublapsarianism was adopted by the Synod of Dort (1618, 1619). By Supralapsarian is meant that form of doctrine which holds the decree of individual salvation as preceding the decree to permit the Fall; Sublapsarian designates that form of doctrine which holds that the decree of individual salvation is subsequent to the decree to permit the Fall.
[pg 778]
The progress in Calvin's thought may be seen by comparing some of his earlier with his later utterances. Institutes, 2:23:5��I say, with Augustine, that the Lord created those who, as he certainly foreknew, were to go to destruction, and he did so because he so willed.� But even then in the Institutes, 3:23:8, he affirms that �the perdition of the wicked depends upon the divine predestination in such a manner that the cause and matter of it are found in themselves. Man falls by the appointment of divine providence, but he falls by his own fault.� God's blinding, hardening, turning the sinner he describes as the consequence of the divine desertion, not the divine causation. The relation of God to the origin of sin is not efficient, but permissive. In later days Calvin wrote in his Commentary on 1 John 2:2��he is the propitiation for our sins; and not for ours only, but also for the whole world��as follows: �Christ suffered for the sins of the whole world, and in the goodness of God is offered unto all men without distinction, his blood being shed not for a part of the world only, but for the whole human race; for although in the world nothing is found worthy of the favor of God, yet he holds out the propitiation to the whole world, since without exception he summons all to the faith of Christ, which is nothing else than the door unto hope.�
Although other passages, such as Institutes, 3:21:5, and 3:23:1, assert the harsher view, we must give Calvin credit for modifying his doctrine with maturer reflection and advancing years. Much that is called Calvinism would have been repudiated by Calvin himself even at the beginning of his career, and is really the exaggeration of his teaching by more scholastic and less religious successors. Renan calls Calvin �the most Christian man of his generation.� Dorner describes him as �equally great in intellect and character, lovely in social life, full of tender sympathy and faithfulness to his friends, yielding and forgiving toward personal offences.� The device upon his seal is a flaming heart from which is stretched forth a helping hand.
Calvin's share in the burning of Servetus must be explained by his mistaken zeal for God's truth and by the universal belief of his time that this truth was to be defended by the civil power. The following is the inscription on the expiatory monument which European Calvinists raised to Servetus: �On October 27, 1553, died at the stake at Champel, Michael Servetus, of Villeneuve d'Aragon, born September 29, 1511. Reverent and grateful sons of Calvin, our great Reformer, but condemning an error which was that of his age,
Systematic Theology (Volume 3 of 3)
Section I.�The Application Of Christ's Redemption In Its Preparation.
(a) In this Section we treat of Election and Calling; Section Second being devoted to the Application of Christ's Redemption in its Actual Beginning,�namely, in Union with Christ, Regeneration, Conversion, and Justification; while Section Third has for its subject the Application of Christ's Redemption in its Continuation,�namely, in Sanctification and Perseverance.
The arrangement of topics, in the treatment of the reconciliation of man to God, is taken from Julius M�ller, Proof-texts, 35. �Revelation to us aims to bring about revelation in us. In any being absolutely perfect, God's intercourse with us by faculty, and by direct teaching, would absolutely coalesce, and the former be just as much God's voice as the latter� (Hutton, Essays).
(b) In treating Election and Calling as applications of Christ's redemption, we imply that they are, in God's decree, logically subsequent to that redemption. In this we hold the Sublapsarian view, as distinguished from the Supralapsarianism of Beza and other hyper-Calvinists, which regarded the decree of individual salvation as preceding, in the order of thought, the decree to permit the Fall. In this latter scheme, the order of decrees is as follows: 1. the decree to save certain, and to reprobate others; 2. the decree to create both those who are to be saved and those who are to be reprobated; 3. the decree to permit both the former and the latter to fall; 4. the decree to provide salvation only for the former, that is, for the elect.
Richards, Theology, 302-307, shows that Calvin, while in his early work, the Institutes, he avoided definite statements of his position with regard to the extent of the atonement, yet in his latter works, the Commentaries, acceded to the theory of universal atonement. Supralapsarianism is therefore hyper-Calvinistic, rather than Calvinistic. Sublapsarianism was adopted by the Synod of Dort (1618, 1619). By Supralapsarian is meant that form of doctrine which holds the decree of individual salvation as preceding the decree to permit the Fall; Sublapsarian designates that form of doctrine which holds that the decree of individual salvation is subsequent to the decree to permit the Fall.
[pg 778]
The progress in Calvin's thought may be seen by comparing some of his earlier with his later utterances. Institutes, 2:23:5��I say, with Augustine, that the Lord created those who, as he certainly foreknew, were to go to destruction, and he did so because he so willed.� But even then in the Institutes, 3:23:8, he affirms that �the perdition of the wicked depends upon the divine predestination in such a manner that the cause and matter of it are found in themselves. Man falls by the appointment of divine providence, but he falls by his own fault.� God's blinding, hardening, turning the sinner he describes as the consequence of the divine desertion, not the divine causation. The relation of God to the origin of sin is not efficient, but permissive. In later days Calvin wrote in his Commentary on 1 John 2:2��he is the propitiation for our sins; and not for ours only, but also for the whole world��as follows: �Christ suffered for the sins of the whole world, and in the goodness of God is offered unto all men without distinction, his blood being shed not for a part of the world only, but for the whole human race; for although in the world nothing is found worthy of the favor of God, yet he holds out the propitiation to the whole world, since without exception he summons all to the faith of Christ, which is nothing else than the door unto hope.�
Although other passages, such as Institutes, 3:21:5, and 3:23:1, assert the harsher view, we must give Calvin credit for modifying his doctrine with maturer reflection and advancing years. Much that is called Calvinism would have been repudiated by Calvin himself even at the beginning of his career, and is really the exaggeration of his teaching by more scholastic and less religious successors. Renan calls Calvin �the most Christian man of his generation.� Dorner describes him as �equally great in intellect and character, lovely in social life, full of tender sympathy and faithfulness to his friends, yielding and forgiving toward personal offences.� The device upon his seal is a flaming heart from which is stretched forth a helping hand.
Calvin's share in the burning of Servetus must be explained by his mistaken zeal for God's truth and by the universal belief of his time that this truth was to be defended by the civil power. The following is the inscription on the expiatory monument which European Calvinists raised to Servetus: �On October 27, 1553, died at the stake at Champel, Michael Servetus, of Villeneuve d'Aragon, born September 29, 1511. Reverent and grateful sons of Calvin, our great Reformer, but condemning an error which was that of his age,
(a) In this Section we treat of Election and Calling; Section Second being devoted to the Application of Christ's Redemption in its Actual Beginning,�namely, in Union with Christ, Regeneration, Conversion, and Justification; while Section Third has for its subject the Application of Christ's Redemption in its Continuation,�namely, in Sanctification and Perseverance.
The arrangement of topics, in the treatment of the reconciliation of man to God, is taken from Julius M�ller, Proof-texts, 35. �Revelation to us aims to bring about revelation in us. In any being absolutely perfect, God's intercourse with us by faculty, and by direct teaching, would absolutely coalesce, and the former be just as much God's voice as the latter� (Hutton, Essays).
(b) In treating Election and Calling as applications of Christ's redemption, we imply that they are, in God's decree, logically subsequent to that redemption. In this we hold the Sublapsarian view, as distinguished from the Supralapsarianism of Beza and other hyper-Calvinists, which regarded the decree of individual salvation as preceding, in the order of thought, the decree to permit the Fall. In this latter scheme, the order of decrees is as follows: 1. the decree to save certain, and to reprobate others; 2. the decree to create both those who are to be saved and those who are to be reprobated; 3. the decree to permit both the former and the latter to fall; 4. the decree to provide salvation only for the former, that is, for the elect.
Richards, Theology, 302-307, shows that Calvin, while in his early work, the Institutes, he avoided definite statements of his position with regard to the extent of the atonement, yet in his latter works, the Commentaries, acceded to the theory of universal atonement. Supralapsarianism is therefore hyper-Calvinistic, rather than Calvinistic. Sublapsarianism was adopted by the Synod of Dort (1618, 1619). By Supralapsarian is meant that form of doctrine which holds the decree of individual salvation as preceding the decree to permit the Fall; Sublapsarian designates that form of doctrine which holds that the decree of individual salvation is subsequent to the decree to permit the Fall.
[pg 778]
The progress in Calvin's thought may be seen by comparing some of his earlier with his later utterances. Institutes, 2:23:5��I say, with Augustine, that the Lord created those who, as he certainly foreknew, were to go to destruction, and he did so because he so willed.� But even then in the Institutes, 3:23:8, he affirms that �the perdition of the wicked depends upon the divine predestination in such a manner that the cause and matter of it are found in themselves. Man falls by the appointment of divine providence, but he falls by his own fault.� God's blinding, hardening, turning the sinner he describes as the consequence of the divine desertion, not the divine causation. The relation of God to the origin of sin is not efficient, but permissive. In later days Calvin wrote in his Commentary on 1 John 2:2��he is the propitiation for our sins; and not for ours only, but also for the whole world��as follows: �Christ suffered for the sins of the whole world, and in the goodness of God is offered unto all men without distinction, his blood being shed not for a part of the world only, but for the whole human race; for although in the world nothing is found worthy of the favor of God, yet he holds out the propitiation to the whole world, since without exception he summons all to the faith of Christ, which is nothing else than the door unto hope.�
Although other passages, such as Institutes, 3:21:5, and 3:23:1, assert the harsher view, we must give Calvin credit for modifying his doctrine with maturer reflection and advancing years. Much that is called Calvinism would have been repudiated by Calvin himself even at the beginning of his career, and is really the exaggeration of his teaching by more scholastic and less religious successors. Renan calls Calvin �the most Christian man of his generation.� Dorner describes him as �equally great in intellect and character, lovely in social life, full of tender sympathy and faithfulness to his friends, yielding and forgiving toward personal offences.� The device upon his seal is a flaming heart from which is stretched forth a helping hand.
Calvin's share in the burning of Servetus must be explained by his mistaken zeal for God's truth and by the universal belief of his time that this truth was to be defended by the civil power. The following is the inscription on the expiatory monument which European Calvinists raised to Servetus: �On October 27, 1553, died at the stake at Champel, Michael Servetus, of Villeneuve d'Aragon, born September 29, 1511. Reverent and grateful sons of Calvin, our great Reformer, but condemning an error which was that of his age,
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| BN ID: | 2940149577231 |
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| Publisher: | Lost Leaf Publications |
| Publication date: | 04/21/2014 |
| Sold by: | Barnes & Noble |
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