'Do you understand what you are reading?' Calvin's guidance for the reading of scripture

Scottish Journal of Theology

Volumn 54, Issue 1, 2001, Pages 1-20

  Zachman, Randall C ^a  

^a UNIVERSITY OF NOTRE DAME   (United States)

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[No Author keywords available]

Indexed keywords

EID: 63849189602     PISSN: 00369306     EISSN: None     Source Type: Journal    
DOI: 10.1017/s0036930600051164     Document Type: Review

References (25)

1. Comm Acts 8:31, Ioannis Calvini opera quae supersunt omnia, edited by Wilhelm Baum, Edward Cunitz, and Eduard Reuss (Brunswick: A. Schwetschke & Son (M. Bruhn), 1863-1900), Vol. 48, p. 192
2. henceforth CO 48:192B; Calvin's New Testament Commentaries, edited by David W. Torrance and Thomas F. Torrance (Grand Rapids, Michigan: Eerdmans, 1959-72), Vol. 6, p. 247, henceforth CNTC 6:247
3. Ioannis Calvinus caesaribus, regibus, principibus, gentibusque omnibus Christi imperio subditis salutem, CO 9:747-8; in Institutes, 1536 Edition, translated and annotated by Ford Lewis Battles (Grand Rapids, Michigan: Eerdmans, 1986), p. 374
4. A tous amateurs de Iesus Christ, et de son S. Evangile, salut, CO 9:816; Calvin: Commentaries, edited and translated by Joseph Haroutunian (Philadelphia: Westminster, 1958), p. 72
5. 'At this period Institutio was the synonym of Catechismus.' Nubuo Watanabe, 'Calvin's Second Catechism', in Calvinus Sacrae Scripturae Professor, edited by Wilhelm H. Neuser (Grand Rapids, Michigan: Eerdmans, 1994), pp. 228-9. In 1557, Calvin described the 1536 edition as a breve enchiridion (CO 31:23)
6. Institutes, 1536 Edition, p. 1; Ioannis Calvini opera selecta, edited by Peter Barth, Wilhelm Niesel, and Dora Scheuner (Munich: Chr. Kaiser, 1926-52), Vol. III, p. 8, lines 6-8, 11-13; henceforth OS III.8.6-8, 11-13
7. See Ford Lewis Battles, 'The First Edition of the Institutes (1536)', in Interpreting John Calvin, edited by Robert Benedetto (Grand Rapids, Michigan: Baker Books, 1996), pp. 91-3
8. Wulfert de Greef, The Writings of John Calvin, translated by Lyle D. Bierma (Grand Rapids, Michigan: Baker Books, 1993), pp. 195-7
9. Alexandre Ganoczy, The Young Calvin, translated by David Foxgrover and Wade Provo (Philadelphia: Westminster, 1987), p. 108
10. CO 10a:12-13; Calvin: Theological Treatises, translated by J. K. S. Reid (Philadelphia: Westminster, 1954), p. 54
11. See Serene Jones, Calvin and the Rhetoric of Piety (Louisville: Westminster John Knox Press, 1995), p. 27
12. '[I]f we have gained a true understanding of this epistle, we have an open door to all the most profound treasures of Scripture' (Argumentum, Ioannis Calvini Commentarius in Epistolam Pauli ad Romanos, edited by T. H. L. Parker (Leiden: E. J. Brill, 1981), p. 5, lines 10-11; henceforth Romans 5.10-11; CNTC 8:5
13. L'Institution puerile de la doctrine chrestienne faicte par maniere de dyalogue, OS II.152-6; see De Greef, Writings, p. 132
14. 'Calvin's Preface to Chrysostom's Homilies', CO 9:833A; translated by W. Ian P. Hazlett, in Humanism and Reform: The Church in Europe, England, and Scotland 1400-1643 (Oxford: Blackwell, 1991), pp. 141-2
15. This aspect of the catechism and sermon is clearly manifested in the 1547 Ordonnances sur la police des eglises de la campagne. CO 10a:51-52; Calvin: Theological Treatises, p. 77
16. Sermon on Ephesians 4:11, CO 51:556C; John Calvin's Sermons on Ephesians (Edinburgh: Banner of Truth, 1973), p. 365
17. 'In that Church I have held the office (munere) first of Doctor (Doctoris), and then of pastor (pastoris). In my own right, I maintain that in undertaking these offices I had a legitimate vocation.' Responsio ad Sadoleti Epistolam, CO 5:386B; A Reformation Debate, edited by John C. Olin (Grand Rapids, Michigan: Baker Book House, 1976), p. 50
18. See John T. McNeill, 'John Calvin: Doctor Ecelesiae', in The Heritage of John Calvin, edited by John H. Bratt (Grand Rapids, Michigan: Eerdmans, 1973), p. 10
19. Calvin was quite explicit about the programmatic distinction between his commentaries and sermons. Commenting on Ephesians 4:5 on the unity of all in the Lord, Calvin says, 'All these arguments for unity ought to be pondered more than they can be explained. I have been content to point out the apostle's meaning briefly, and leave the fuller treatment to sermons (concionibus).' Comm. Ephesians 4:5, CO 51:191B; CNTC 11:173
20. Comm. Hebrews 5:14, Commentarius in Epistolam ad Hebraeous, edited by T. H. L. Parker (Geneva: Droz, 1996), p. 86; CNTC 12:69
21. Comm. 1 Corinthians 14:31, CO 49:530; CNTC 9:303. Calvin was clearly indebted to the instruction he received from other teachers of doctrine, especially Irenaeus, Augustine, Luther, Melanchthon, Bucer, Zwingli, and Bullinger. He was also indebted to the guidance in the interpretation of Scripture he received from others, especially Chrysostom, Ambrosiaster, Cyril, Oecolampadius, Melanchthon, Bucer, and Bullinger, along with Bude and Erasmus
22. De Greef, Writings, p. 117
23. and John Lee Thompson, John Calvin and the Daughters of Sarah (Geneva: Droz, 1992)
24. Brief Instruction for Arming All the Good and Faithful against the Errors of the Common Sect of the Anabaptists, CO 7:56; Treatises Against the Anabaptists and Against the Libertines, translated and edited by Benjamin W. Farley (Grand Rapids, Michigan, 1982), p. 42
25. The same observation is made by the member of the evangelical congregation before the judgment seat of God: 'I, O Lord, as I had been educated from a boy, always professed the Christian faith. But at first I had no other reason for my faith than that which everywhere prevailed. Thy Word, which ought to have shown on all thy people like a lamp, was taken away, or at least suppressed as to us. And lest anyone should long for a greater light, an idea had been instilled into the minds of all, that the investigation of that hidden celestial philosophy was better delegated to a few, whom the others might consult as oracles - that the highest knowledge befitting plebian minds was to subdue themselves into obedience to the Church.' CO 5:411; A Reformation Debate, p. 87