T&T Clark Studies in Historical Theology – serie

This book claims that John Calvin developed “Greek” doctrines of the interim state of souls, resurrection, and beatific vision through his reading of ancient Christian sources like Irenaeus of Lyons. “Greek” had been a technical term in Western theology since at least the 12th century to denote heterodox eschatology. Thomas Aquinas had employed it in that sense, and early modern Catholics like Robert Bellarmine and Pierre Coton in turn applied it to Calvin. The book demonstrates that, in this respect at least, Calvin’s opponents were correct: he was a “Greek.” However, it questions whether that fact should lead modern theologians to dismiss him as a resource for contemporary reflection. Calvin’s deep respect for and continuity with early Christian voices may serve as a positive model for theologians today, particularly in the Reformed tradition. By the same token, Reformed thinkers who seek inspiration from medieval scholasticism may find their relationship to Calvin complicated by the case presented here.

This book claims that John Calvin developed “Greek” doctrines of the interim state of souls, resurrection, and beatific vision through his reading of ancient Christian sources like Irenaeus of Lyons. “Greek” had been a technical term in Western theology since at least the 12th century to denote heterodox eschatology. Thomas Aquinas had employed it in that sense, and early modern Catholics like Robert Bellarmine and Pierre Coton in turn applied it to Calvin. The book demonstrates that, in this respect at least, Calvin''s opponents were correct: he was a “Greek.” However, it questions whether that fact should lead modern theologians to dismiss him as a resource for contemporary reflection. Calvin''s deep respect for and continuity with early Christian voices may serve as a positive model for theologians today, particularly in the Reformed tradition. By the same token, Reformed thinkers who seek inspiration from medieval scholasticism may find their relationship to Calvin complicated by the case presented here.

This book claims that John Calvin developed “Greek” doctrines of the interim state of souls, resurrection, and beatific vision through his reading of ancient Christian sources like Irenaeus of Lyons. “Greek” had been a technical term in Western theology since at least the 12th century to denote heterodox eschatology. Thomas Aquinas had employed it in that sense, and early modern Catholics like Robert Bellarmine and Pierre Coton in turn applied it to Calvin. The book demonstrates that, in this respect at least, Calvin''s opponents were correct: he was a “Greek.” However, it questions whether that fact should lead modern theologians to dismiss him as a resource for contemporary reflection. Calvin''s deep respect for and continuity with early Christian voices may serve as a positive model for theologians today, particularly in the Reformed tradition. By the same token, Reformed thinkers who seek inspiration from medieval scholasticism may find their relationship to Calvin complicated by the case presented here.

This book claims that John Calvin developed “Greek” doctrines of the interim state of souls, resurrection, and beatific vision through his reading of ancient Christian sources like Irenaeus of Lyons. “Greek” had been a technical term in Western theology since at least the 12th century to denote heterodox eschatology. Thomas Aquinas had employed it in that sense, and early modern Catholics like Robert Bellarmine and Pierre Coton in turn applied it to Calvin. The book demonstrates that, in this respect at least, Calvin’s opponents were correct: he was a “Greek.” However, it questions whether that fact should lead modern theologians to dismiss him as a resource for contemporary reflection. Calvin’s deep respect for and continuity with early Christian voices may serve as a positive model for theologians today, particularly in the Reformed tradition. By the same token, Reformed thinkers who seek inspiration from medieval scholasticism may find their relationship to Calvin complicated by the case presented here.

What does it mean to read the Bible 'literally'? Recent debates on the Protestant reformers have focused on whether they were stridently literal interpreters or maintained a place for allegorical readings. However, in this nuanced book, Lundeen argues that the question of what in fact constituted the Bible’s literal sense was also a key question in early modern debates.There is no clean binary of literal versus allegorical; instead, reformers subtly produced a variety of competing literalisms. There was not one literal sense in the Reformation, but many.To make this case, Lundeen comparatively analyzes Reformation-era commentaries on the prophet Isaiah. He further highlights the little-known but influential works of the Basel reformer Johannes Oecolampadius, who was the first Christian to publish commentaries on most of the biblical prophets in the sixteenth century. By placing Oecolampadius in conversation with a host of his better-known Christian and Jewish predecessors and contemporaries, this book reframes a central aspect of Reformation-era biblical exegesis, while also providing a constructive resource for those who seek to read the Bible’s ancient prophets as Christian scripture today.

What does it mean to read the Bible ''literally''? Recent debates on the Protestant reformers have focused on whether they were stridently literal interpreters or maintained a place for allegorical readings. However, in this nuanced book, Lundeen argues that the question of what in fact constituted the Bible''s literal sense was also a key question in early modern debates.There is no clean binary of literal versus allegorical; instead, reformers subtly produced a variety of competing literalisms. There was not one literal sense in the Reformation, but many.To make this case, Lundeen comparatively analyzes Reformation-era commentaries on the prophet Isaiah. He further highlights the little-known but influential works of the Basel reformer Johannes Oecolampadius, who was the first Christian to publish commentaries on most of the biblical prophets in the sixteenth century. By placing Oecolampadius in conversation with a host of his better-known Christian and Jewish predecessors and contemporaries, this book reframes a central aspect of Reformation-era biblical exegesis, while also providing a constructive resource for those who seek to read the Bible''s ancient prophets as Christian scripture today.

What does it mean to read the Bible ''literally''? Recent debates on the Protestant reformers have focused on whether they were stridently literal interpreters or maintained a place for allegorical readings. However, in this nuanced book, Lundeen argues that the question of what in fact constituted the Bible''s literal sense was also a key question in early modern debates.There is no clean binary of literal versus allegorical; instead, reformers subtly produced a variety of competing literalisms. There was not one literal sense in the Reformation, but many.To make this case, Lundeen comparatively analyzes Reformation-era commentaries on the prophet Isaiah. He further highlights the little-known but influential works of the Basel reformer Johannes Oecolampadius, who was the first Christian to publish commentaries on most of the biblical prophets in the sixteenth century. By placing Oecolampadius in conversation with a host of his better-known Christian and Jewish predecessors and contemporaries, this book reframes a central aspect of Reformation-era biblical exegesis, while also providing a constructive resource for those who seek to read the Bible''s ancient prophets as Christian scripture today.