Over the past fifty years Calvin research has seen significant turns toward interest in Calvin’s biblical exegesis, the social setting in which he was embedded, and the Frenchman’s self-understanding vis-à-vis such lived realities. These developments have resulted in a more deeply historicized Calvin, highlighting the benefits of contextual approaches for illuminating his life, work, and influence. At the same time, such research has relativized ideas about the reformer’s significance and originality. The future for Calvin research in an academy focused increasingly on contexts far removed from Reformation Europe should follow a similar course, relating the questions and insights of Calvin studies to an expanding group of conversation partners across diverse fields. Such projects include interdisciplinary historical work on Calvin’s context, more nuanced examination of Calvin’s reception in different settings up to the present day, and historically informed theological work related to the practices of faith communities.
Richard A. Muller, “Demoting Calvin: The Issue of Calvin and the Reformed Tradition,” in John Calvin, Myth and Reality: Images and Impact of Geneva’s Reformer, ed. Amy Nelson Burnett (Eugene, Oreg., 2011), 3–17.
Max Engammare, “ ‘Dass ich im Hause des Herrn bleiben könne, mein Leben lang.’ Das Exil in den Predigten Calvins,” in Calvin und Calvinismus. Europäische Perspektiven, ed. Irene Dingel and Herman Selderhuis (Göttingen, 2011), 229–242; G. Sujin Pak, “A break with anti-Judaic exegesis: John Calvin and the unity of Testaments,” Calvin Theological Journal 46.1 (2011), 7–28; Inseo Song, Dynamics of the Sense of Scripture: Luther and Calvin on the Book of Isaiah (Ph.D. diss., Princeton Theological Seminary, 2015); and Kenneth J. Woo, “The House of God in Exile: Reassessing John Calvin’s Approach to Nicodemism in Quatre sermons (1522),” Church History and Religious Culture 95.2–3 (2015), 222–244.
Eugénie Droz, “Calvin et les nicodémites,” in Chemins de l’ hérésie, 4 vols. (Geneva, 1970–1976), 1:131–171; Nikki Shepardson, Burning Zeal: The Rhetoric of Martyrdom and the Protestant Community in Reformation France, 1520–1570 (Bethlehem, Penn., 2007), 132–141; and Peter Opitz, “Das Martyrium als Element der Spiritualität Calvins,” in Calvin und Calvinismus (see above, n. 13), 333–346.
G. Baez-Camargo, “The Earliest Protestant Missionary Venture in Latin America,” in Christianity and Missions, 1450–1800, ed. J.S. Cummins (Aldershot, 1997), 303–313; Jonathan Seitz, “Calvin in Missionary Memory and Chinese Protestant Identity,” in Sober, Strict, and Scriptural: Collective Memories of John Calvin, 1800–2000, ed. Johan de Niet, Herman Paul, and Bart Wallet (Leiden, 2009), 195–216; David M. Whitford, “A Calvinist Heritage to the ‘Curse of Ham’: Assessing the Accuracy of a Claim about Racial Subordination,” Church History and Religious Culture 90.1 (2010), 25–45; John W. de Gruchy, “Calvin(ism) and Apartheid in South Africa in the Twentieth Century: The Making and Unmaking of a Racial Ideology,” in Calvin and His Influence (see above, n. 18), 306–317; and Collin Hansen, Young, Restless, Reformed: A Journalist’s Journey with the New Calvinists (Wheaton, 2008).
William Dyrness, “John Calvin: Seeing God in the Preached Word,” in Reformed Theology and Visual Culture(Cambridge, Eng., 2004), 49–89; Barbara Pitkin, “The Reformation of Preaching: Transformations of Worship Soundscapes in Early Modern Germany and Switzerland,” Yale Journal of Music and Religion 1.2 (2015), 5–20; Karin Maag, Lifting Hearts to the Lord: Worship with John Calvin in Sixteenth-Century Geneva (Grand Rapids, 2016); and W. David O. Taylor, The Theater of God’s Glory (Grand Rapids, 2017).