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Arie Molendijk

-interpretation of Calvinism, which allegedly combined the richness of its tradition with an endorsement of modern principles and ways of life (except for gambling, theater going, and some other minor activities). Yet the acceptance of the modern way of life did not mean secularism; on the contrary, according to

Heron, Alasdair I. C.

Calvinism is not to be equated either with John Calvin’s theology or with that of the Reformed churches in general, though the latter are especially influenced by it. In the narrower sense the term denotes the main forms of classic Calvinism as they arose in the 16th and 17th centuries. In the

Johannes Wîtte

Calvinism is the name given to that form of Protestantism which had its origin, either directly or indirectly, in the reforming activity of John Calvin (1509–1564). The name itself was introduced by the Lutherans against Calvin’s wish. Calvinism took root in the French and Swiss humanism of the

Koch, Ernst and Pfister, Ulrich

1.1. Terminology and geographical spread The term Calvinism was originally coined in a pejorative sense by J. Westphal, a Hamburg pastor and disciple of Luther. Besides the work and impact of the Geneva Reformer John Calvin (1509-1564), he extended it to include the influence of the Zürich

Gerrish, B.A.

[German Version] I. Term – II. The Establishment of Orthodoxy – III. The Revision of Orthodoxy The word Calvinism was coined in the 16th century by Lutherans who feared the intrusion of Calvin's ideas, especially on the Eucharist (III, 1.b), into Germany. In time, it acquired several meanings: It

John Halsey Wood

rejecting the institutional church, Kuyper began to develop a theology for a free church in order to bring Calvinism into rapport with modern times. Th is paper argues that Kuyper’s theology of baptism developed as part of this vision of a modern Calvinist church, one that was both a voluntary institution

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Edited by Gijsbert van den Brink and Harro Höpfl

Calvinism must be assigned a significant place among the forces that have shaped modern European culture. Even now, despite its history of religious fragmentation and secularization, Europe continues to bear the marks of a pervasive Calvinist ethos. The character of that ethos is, however, difficult to pin down. In this volume, many of the traditional scholarly conundrums about the relationship between Calvinism and the cultural history of Europe are revisited and re-investigated, to see what new light can be shed on them. For example, how has the ethos of Calvinism, or more broadly the Reformed tradition, affected economic thinking and practice, the development of the sciences, views on religious toleration, or the constitution of European polities? In general, what kind of transformations did Calvinism’s distinct spirituality bring about? Such questions demand painstaking and detailed scholarly work, a fine sample of which is published in this volume.

Andrew Ong

segregated churches. Second, such an argument would simultaneously seem to run counter to those neo-Calvinists who oppose the link between neo-Calvinism and apartheid. Recognizing the wickedness of apartheid, they argue that neoCalvinism was misappropriated, inconsistently applied, and hijacked for evil

Kjeldgaard-Pedersen, Steffen

The term “Crypto-Calvinism” (or secret Calvinism) came into use in the Protestant doctrinal controversies following the Interim of Augsburg (1548), when the Gnesio-Lutherans (or genuine Lutherans) began calling the adherents of Philipp Melanchthon (1497–1560) Philippists and also Crypto

Freudenberg, Matthias

modernity with elements receptive to modern insights. Neo-Calvinism had its greatest impact in the Netherlands. The theologian and statesman A. Kuyper was its pioneer and primary representative. He sought...