Calvin On The Death Of Christ

John Calvin’s understanding of the extent of the atonement achieved in Christ’s death is one of the most contested questions in historical theology. In common thought, Calvin’s name is closely associated with the ‘limited atonement’ stance canonized within the ‘TULIP’ acronym, but Calvin’s personal endorsement of a strictly particularist view, whereby Christ died for the elect alone, is debateable. In Calvin on the Death of Christ, Paul Hartog re-examines Calvin’s writing on the subject, traces the various resulting historical trajectories, and engages with the full spectrum of more recent scholarship. In so doing, he makes clear that, while Calvin undoubtedly believed in unconditional election, he also repeatedly spoke of Christ dying for ‘all’ or for ‘the world’. These phrases must be held central if we are to discover Calvin’s own view of the subject. Hartog’s conclusions will surprise some, and may hold significant implications for the Calvinist tradition today. Throughout, however, they are cogently articulated and sensitively pitched.

One of the most contested questions in historical theology concerns John Calvin's understanding of the so-called "extent of the atonement." On a popular level, Calvin's name is closely associated with the "limited atonement" stance canonized within the "TULIP" acronym. But did Calvin himself insist upon a strictly particularist view of Christ dying for the elect alone? This study re-examines the evidence in the primary sources, traces the diversity of resulting historical trajectories, and engages the spectrum of secondary scholarship. Undoubtedly, Calvin believed in unconditional election, but he also spoke on multiple occasions of Christ dying for "all" or for "the world"--yet what did he mean? Some may find the conclusions surprising, but all should find them cogently articulated and irenically tempered.

To call the arrest, trial, scourging and crucifixion of Jesus Christ a miscarriage of justice is true as far as it goes, but it does not go far enough. Christ's death on the cross was not an accident but, as his resurrection attests, was accomplished according to the sovereign, loving will of God, by which sinners can be reconciled to the One who made them, and can pass by grace from death to life. In this memorable set of sermons which date from 1557 to 1558, Calvin, chief pastor of the Genevan church, offers a sensitive reading of Matthew's account of Christ's passion, death and resurrection. The preacher's focus, however, is not so much on the events themselves as on their significance, on what he calls the fruit and efficacy of Christ's redemptive work. What, in practical terms, is the import of the Easter message for the life of faith? Calvin's answer has vital implications not only for what we believe but for the way we live, serve, worship and pray.

John Calvin's understanding of the extent of the atonement achieved in Christ's death is one of the most contested questions in historical theology. In common thought, Calvin's name is closely associated with the 'limited atonement' stance canonized within the 'TULIP' acronym, but Calvin's personal endorsement of a strictly particularist view, whereby Christ died for the elect alone, is debatable. In Calvin on the Death of Christ, Paul Hartog re-examines Calvin's writing on the subject, traces the various resulting historical trajectories, and engages with the full spectrum of more recent scholarship. In so doing, he makes clear that, while Calvin undoubtedly believed in unconditional election, he also repeatedly spoke of Christ dying for 'all' or for 'the world'. These phrases must be held central if we are to discover Calvin's own view of the subject. Hartog's conclusions will surprise some, and may hold significant implications for the Calvinist tradition today. Throughout, however, they are cogently articulated and sensitively pitched.

The revival of interest in the Protestant Reformation in the mid-twentieth century was marked by several studies of John Calvin. J.F. Jansen, however, noted that these had shed new light on almost every aspect of his thought except that which lies at the heart of his theology - the doctrine of Christ's work. In Calvin's Doctrine of the Work of Christ, Jansen corrects this omission, providing a fresh study of Calvin's work in this area with special reference to his exegetical writings. Besides critiquing Calvin's development of the doctrine, he also examines the traditional theological formula of the three offices of Christ as prophet, priest and king. Reacting against the return to this formula by contemporary theologians such as Emil Brunner, he shows that an alternative conception of Christ's work is possible.

The far-reaching revival of evangelical theology is linked in Europe, Britain, and the United States with a re-discovery of the fundamental truths which the great reformers taught. In no instance is this more sharply seen than in the reformers' view of the fundamental eschatological character of the Gospel. In this book Heinrich Quistorp provides an illuminating survey of Calvin's conception of Hope, Immortality, Judgment, and Consummation in Christ. In his exposition of Calvin's Doctrine the author shows that for the reformer hope is in fact the touchstone of a true and living faith. . . . Christ is the foundation and the end of the hope of those who share communion with Him. His second coming is nothing other than the unfolding of that atoning work which He accomplished at His first coming. For those in the reformed tradition who wish to have a concise account of Calvin's teaching this book will be a first-rate book of reference, and for all readers it will reveal something of the range and power of Calvin's view of the Christian faith as it faces present time and eternal destiny.