Reformation History (Roland H. Bainton)-2

[Geneva Reformed Church: Calvinism] ​

Calvinism originated in Geneva, a French-speaking Switzerland, stinging in terms of using external means for religion, rejecting images, and limiting use of music. The concept of the Divine Community was understood on a larger scale, and the understanding of the Eucharist as a channel of spiritual communion was similar to that of the Lutheran, and the Calvinist psalmist was not so different from the Lutheran chant. And the Anabaptist ecclesiastical view of the church as a community of confident believers, and their attitude of demanding strict governance to be more pronounced, had a significant impact on Calvinism. Calvinism was active. This is because the Calvinists had the necessity to act and the capacity to act. This was different from the case of Lutherana, where religious tensions were released as they enjoyed a stable position after the Augsburg gunpowder in 1555, and the Anabaptists who were in a hurry to survive because they were pushed to the edge of Europe. Calvinism combined the previous ideas and made independent claims. His Institutes of the Christian Religion for centuries played a role in a significant part of Protestantism as did the Sentences of Petrus Lombardus in the Catholic world. Even Thomas Aquinas' Summa cannot be compared to this because it is too verbose and complicated. His handwriting was concise, comprehensive and clear. Calvin's Christian compulsion describes theology, anthropology, and ecclesiology, which explains why Calvinism is bound to be the most active denomination. The driving force of Calvinism stems from the optimism of God, despite the pessimism of man. Calvin's view of humanity is as dark as that of the Lutheran or Anabaptist, and even more destructive. He describes humans as fallen beings. Although there is no compelling reason for a Christless world to be like a pig cage, it can never be a paradise. The Anabaptist derived the logic that the church must inevitably come out of the world from a similar analysis, and Luther only allowed sneaky participation. However, Calvin is adamantly calling for action within the social sphere.

In his courage, optimism called'scheduling theory' was in place. The great verse of the Bible for Luther was "Your sins are forgiven." The great verse from the Bible for Calvin said, “If God is for us, who will be against us? Luther used it to emphasize the miracle of apology, and Calvin understood it as a source of conviction in the robustness of the divine plan. As a result, the Christian compulsion puts God's sovereignty prior to this. Rejected people's expectations of the Lord's prompt return and put off the final tribulation as an unclear future, Luther was eager to expect the end of the phases to come before his death, and rebaptists often set a date. However, Calvin replaced the Lord's great and imminent day with the dream of a divine community to be realized on earth, the establishment of which is done through humans, the chosen people, the tools of God's choosing, the Israelites failed to keep the great commandments and God Instead, he chose a new Israeli Christian society, but the church was also disorganized, and now only a small number of chosen groups, or evangelists, were called, and once again the question of how to discern the chosen ones again. Luther did not pretend to know this: Muncher said he knew by the spirit, Zwingli said he knew by faith, and the Anabaptists said they could know by life. He didn't want to build a church with only wheat, like that, and he accepted Zwingli's and Anabaptist standards, and he added a third criterion (participation in the Sacraments), which brought him closer to Luther and even the Catholic side. The sacrament, as Calvin thinks, is a spiritual communion with Christ and an expression of communion with Christ and believers, as in Luther's case.The main purpose of man is not to save himself or to confirm his salvation. It's about glorifying God, anyway, whether humans have already been saved or forsaken, it's of no use to worry about it, because for Calvin the doctrine of choice was an indescribable consolation, because it eliminated any anxiety. and It is because it frees humans from their worries and makes them devote all their energy to the indomitable service for God the Sovereign.​

[Free Spirits]

Reformation in the 16th century took another form different from the Lutheran, Reformed, and Baptist types, characterized by mysticism and rationalism. The numbers weren't very large, but their importance was that they led to ideas that were incredibly popular in later generations. Both the mysticism and rationalism supported by these free spirits were rooted in the Christian tradition and proved to be a great achievement and derailment. If you see mysticism as simply a warm personal experience of faith, it is indispensable to vital Christianity. However, if mysticism is viewed from a more professional point of view as a type of religion whose divinity and humanity are aimed at unity, the possibility of strengthening and jeopardizing Christianity coexists. The concept of human participation in divinity can be found in II Peter, and the apostle Paul favorably quotes a pagan poet who said that we are living and maneuvering by him. Guillaume Postel began studying the Hebrew language with a desire to find out the secret of the mysterious knowledge of the ancient Eastern vision. Along the way, he discovered the Gospel of James in awe and learned Arabic, Syriac, and Aramaic. The Renaissance faith, which seeks the unification of all truths and the ultimate harmony of all faiths, made him determined to achieve unity in all religions. Those who pursued mysticism were often suspected of heresy at the time, but because of the enormous influence they had on the future, they occupy a position that cannot be ignored in theology. Poland became a stronghold for groups of diverse combinations of anti-trinitarianism and rebaptism. The movement that took place in Nara became known as Sojini by the name of Faustus Sochinus or Sogenie. Apparently the favor of the Polish Queen Bona Sforza, who was from Italy, facilitated the migration of Italians. Even though the Liberal Democrats left little in the form of organized movements, they nevertheless left their mark on other Protestant groups in critical inquiry, mystical piety, and freedom of faith. The era of Enlightenment was clearly taking their place, though they hardly recognized them as their ideological predecessors. 

참여만을 허용하였다. 그러나 칼빈은 사회 영역내에서 활동하도록 단호하게 요청하고 있다.

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