Relevant bibliographies by topics / Calvinist

Academic literature on the topic 'Calvinist'

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Published: 4 June 2021
Last updated: 23 February 2023

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Journal articles on the topic "Calvinist"

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Flipse, Abraham C. "The Origins of Creationism in the Netherlands: The Evolution Debate among Twentieth-Century Dutch Neo-Calvinists." Church History 81, no. 1 (March 2012): 104–47. http://dx.doi.org/10.1017/s000964071100179x.

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The Netherlands is, besides the United States, one of the few countries where debates about creationism have been raging for decades. Strict creationism has become deeply rooted in traditional Reformed (Calvinist) circles, which is all the more remarkable as it stemmed from a very different culture and theological tradition. This essay analyses the historical implantation of this foreign element in Dutch soil by investigating the long-term interaction between American creationism and Dutch “neo-Calvinism,” a movement emerging in the late nineteenth century, which attempted to bring classical Calvinism into rapport with modern times. The heated debates about evolution in the interbellum period as well as in the sixties—periods characterized by a cultural reorientation of the Dutch Calvinists—turn out to have played a crucial role. In the interbellum period, leading Dutch theologians—fiercely challenged by Calvinist scientists—imported US “flood geology” in an attempt to stem the process of modernisation in the Calvinist subculture. In the sixties many Calvinists abandoned their resistance to evolutionary theory, but creationism continued to play a prominent role as the neo-Calvinist tradition was upheld by an orthodox minority, who (re-)embraced the reviving “Genesis Flood” creationism. The appropriation of American creationism was eased by the earlier Calvinist-creationist connection, but also by “inventing” a Calvinist-creationist tradition, suggesting continuity with the ideas of the founding fathers of neo-Calvinism. This article aims to contribute to a better understanding of what Ronald L. Numbers has recently called the “globalization” of the “science-and-religion dialogue.”
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MARSHALL, PETER. "JOHN CALVIN AND THE ENGLISH CATHOLICS, c. 1565–1640." Historical Journal 53, no. 4 (November 3, 2010): 849–70. http://dx.doi.org/10.1017/s0018246x10000488.

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ABSTRACTThis article examines the assessments of John Calvin's life, character, and influence to be found in the polemical writings of English Catholics in the Elizabethan and early Stuart periods. It demonstrates the centrality of Calvin to Catholic claims about the character and history of the established church, and the extent to which Catholic writings propagated a vibrant ‘black legend’ of Calvin's egotism and sexual depravity, drawing heavily not only on the writings of the French Calvinist-turned-Catholic Jerome Bolsec, but also on those of German Lutherans. The article also explores how, over time, Catholic writers increasingly identified some common ground with anti-puritans and anti-Calvinists within the English church, and how claims about the seditious character of Calvin, and by extension Calvinism, were used to articulate the contrasting ‘loyalty’ of Catholics and their right to occupy a place within the English polity.
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Parker, Charles. "The Moral Agency and Moral Autonomy of Church Folk in the Dutch Reformed Church of Delft, 1580–1620." Journal of Ecclesiastical History 48, no. 1 (January 1997): 44–70. http://dx.doi.org/10.1017/s0022046900011970.

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The rigorous enforcement of religious discipline was a hallmark of Calvinist Churches in Reformation-era Europe. Wherever Calvinism took hold, ministers and elders went to extraordinary lengths to inculcate a Reformed morality among the members of local congregations. Since Calvinists identified the eucharistic community as the pure assembly of saints, it was necessary for Reformed consistories to defend the sanctity of the Lord's Table from all human corruption.
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BATLAJERY, AGUSTINUS M. L. "The Impact of Calvinist Teaching in Indonesia." Unio Cum Christo 3, no. 2 (October 1, 2017): 127. http://dx.doi.org/10.35285/ucc3.2.2017.art12.

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Abstract: Of eighty-nine churches that belong to the Communion of Churches in Indonesia, forty-eight of them, located from Sumatra to Papua, declare themselves to be Calvinist or Reformed.1 Calvinist communions are the largest of the Protestant denominations in Indonesia. This article illustrates how Calvinist thinking entered Indonesia and what kind of Calvinism is found in the Indonesian churches to the present. In theology and practice, these churches with their Calvinist background continue to keep the Calvinist or Reformed tradition alive.
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Harding, Matthew Scott. "A Calvinist and Anabaptist Understanding of the Ban." Perichoresis 10, no. 2 (June 2012): 165–93. http://dx.doi.org/10.2478/v10297-012-0008-2.

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A Calvinist and Anabaptist Understanding of the BanAmidst a growing renewal of interest in Calvinism and Calvin scholarship throughout the globe in the wake of John Calvin’s 500th anniversary of his birth (1509-2009), this article focuses on John Calvin’s early ecclesiological development. In contrast to advancing theories that Calvin developed his ecclesiological understanding of church discipline from earlier Anabaptist doctrines and leaders which he would have been exposed to intimately during his exile in Strasbourg (1538-1541), this article argues that Calvin had already determined and articulated a well-balanced and detailed understanding of the ban (church discipline) before his arrival in the protestant refuge city of Strasbourg. Further, this article argues that Calvin’s sojourn and interaction with Anabaptists in Strasbourg cannot adequately explain Calvin’s ecclesiological understanding or increasing practice of Church discipline in Strasbourg or Geneva, but rather displays a vivid disparity between Calvin and the Anabaptist position on the ban which Calvin denounces as false perfectionism.
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Jones, David Ceri. "‘Some of the Grandest and Most Illustrious Beauties of the Reformation’: John Elias and the Battle over Calvinism in Early-Nineteenth-Century Welsh Methodism." Bulletin of the John Rylands Library 90, no. 1 (March 2014): 113–34. http://dx.doi.org/10.7227/bjrl.90.1.6.

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This article seeks to re-examine the arguments among early nineteenth-century Welsh Calvinistic Methodists about Calvinist beliefs. In particular, it uses the example of John Elias to explore the appropriation and re-appropriation of aspects of the theological heritage of the sixteenth-century Reformation in Wales. Examining the tensions between Calvinism‘s tendency to ever stricter interpretation and pressure in the late eighteenth and early nineteenth centuries to liberalize Calvinistic Methodisms position under the influence of evangelicalism, it argues that Elias emerged as a defender of the moderate Calvinism that had been forged by Howel Harris and Daniel Rowland in the previous century.
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Stasyuk, L. O. "Nyahovsky teachings as a monument of pro-reform literature." Ukrainian Religious Studies, no. 30 (June 29, 2004): 45–55. http://dx.doi.org/10.32420/2004.30.1506.

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The activities of early Protestantism have been sufficiently researched, especially nowadays. But most of the works are mostly about his penetration into the Ukrainian land and adaptation to new socio-historical conditions. Unfortunately, the original base of early Protestantism, in particular Calvinism, has not been practically studied, though we have preserved two particularly noteworthy testimonies of Ukrainian Calvinists. One of them is the Gospel teachings that emerged in the sixteenth century. in Transcarpathia in the village of Nyagovo of the present Tyachiv district. The monument is so unexplored that even the Calvinist content is expressed in the scientific literature. In this connection, we set ourselves the task of analyzing the content of this monument and bringing it to Calvinism, that is, to reformation.
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Ong, Andrew. "Neo-Calvinism and Ethnic Churches in Multiethnic Contexts." Journal of Reformed Theology 12, no. 3 (October 17, 2018): 296–320. http://dx.doi.org/10.1163/15697312-01203001.

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Abstract Despite neo-Calvinism’s thorny historic relationship with apartheid, this article retrieves from neo-Calvinism to contribute to the contemporary evangelical conversation about ethnic and multiethnic churches. Scholars of various disciplines have commonly accepted a link between neo-Calvinism and South Africa’s apartheid. Meanwhile, neo-Calvinists labor to sever this link, wishing to disentangle their tradition from apartheid’s evils, such as the enforcement of racially segregated churches. In reaction to the evils of such segregation, many contemporary Evangelicals have advocated for multiethnic churches that demographically reflect their ethnically diverse communities on the basis of Christian unity. This has implicitly and explicitly challenged the legitimacy of ethnic churches. This article contends that despite the link between neo-Calvinism and apartheid, and despite neo-Calvinist efforts to sever this link, neo-Calvinism offers good biblical and theological support for the establishment of ethnic churches in multiethnic contexts without at all denigrating multiethnic churches or falling into the evils of apartheid.
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Barbalet, Jack. "Magic and Reformation Calvinism in Max Weber’s sociology." European Journal of Social Theory 21, no. 4 (October 29, 2017): 470–87. http://dx.doi.org/10.1177/1368431017736996.

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Weber’s claim that Calvinism eliminated magic from the world, inserted into The Protestant Ethic in 1920 and arising out of research reported in The Sociology of Religion, entails a sociological but also a theological proposition identified in this article. Weber’s conceptualization of magic permits his examination of the economic ethics of the world religions. Non-European cases, including China, are examined by Weber to confirm his Protestant Ethic argument regarding modern capitalism. He holds that Confucian rationality, associated with bureaucratic order, is compromised by its tolerance of magic. Weber contrasts this with the Calvinist rejection of magic. Weber’s claims regarding Calvinist demagicalization are made without regard to the Reformation Calvinist obsession with satanic witchcraft, in which the efficacy of magic is accepted as real. The distance between Calvinism and Confucianism, essential to Weber’s argument, is thus narrowed.
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Yule, George. "Calvin’s View of the Ministry of the Church." Studies in Church History 26 (1989): 167–76. http://dx.doi.org/10.1017/s0424208400010949.

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Calvin’s view of the ministry is dependent on his view of the Church and his view of the Church is itself controlled by his Christological emphasis. This is not true of Scholastic Calvinism, which before the rise of liberal Protestantism dominated the Calvinist landscape, but is in fact a deviant son of Calvin. The shift was subtle and largely unconscious, so that those brought up in the atmosphere of Scholastic Calvinism felt some unease but could not clearly say why, like Thomas Boston the Scots Minister of Etherick who found he ‘had no liking for the conditionality of grace’ or Fraser of Brea who ‘perceived that our divinity was much altered from what it was in the primitive reformers times.’
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Dissertations / Theses on the topic "Calvinist"

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Silva, Daniel Ferreira da. "A Influência de Calvino na Educação: um estudo no Colégio XV de novembro Garanhuns/PE." Universidade Federal da Paraí­ba, 2010. http://tede.biblioteca.ufpb.br:8080/handle/tede/4164.

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This work is the result of a documental and field research about the Calvinist educational basis offered by the School XV de Novembro in Garanhuns/ PE. Our research problem was: Which were the principal aspects of the Calvinist Presbyterian Educational Formation which influenced in the formation and history of life or some former students of the school institution? Starting from the ideas of the theologist and reformer João Calvino, who gave strong emphasis to the education as a way of evangelize and adjust the members of his church, that consequently caused a consequence of the Protestant Reformation of the century XVI, in Genève, Switzerland. His teaching were released by several of his adepts, called Calvinist, Who took his protestant philosophy to other countries of Europe and North American United States, where they received the name o Presbiterians. From America, the Presbyterian Church sent its missionaries to Pernambuco in Brazil and here in 1900 they organized a school inside this religious confession in the city of Garanhuns. In the life histories of the former students it was found out that the fundaments of this school organization were centered in two main axes. The religious teaching as form of propagation of protestant faith, and the teaching of secular subjects aiming the preparation of men and women to serve in the society, contributing for a good formation of dign citizen, prepared for the religious, familiar and professional life. The authors who inspired this research were: Calvino (2006), Paulo Freire (1989 E 2000), Weber (2004), Fernandez-Armesto and Wilson (1997), Ferreira (1990, Delors (2006), Vieira (2008) among others.
Este trabalho é resultante de uma pesquisa documental e de campo sobre as bases educacionais calvinistas oferecidas pelo Colégio XV de Novembro de Garanhuns/PE. Nosso problema de pesquisa foi: Quais foram os principais aspectos da formação educacional calvinista-presbiteriana que influenciaram na formação e história de vida de alguns ex-alunos dessa instituição escolar? Partimos das idéias do teólogo e reformador João Calvino, que deu forte ênfase à educação como forma de evangelizar e ajustar os membros da sua igreja, que por sua vez foi decorrente da Reforma Protestante do século XVI, em Genebra, na Suíça. Os seus ensinamentos foram divulgados por vários adeptos seus, chamados de calvinistas, que levaram sua filosofia protestante a outros países da Europa e Estados Unidos da América do Norte, onde receberam o nome de Presbiterianos. Da América, a Igreja Presbiteriana enviou seus missionários para Pernambuco no Brasil e aqui em 1900 eles organizaram um colégio dentro desta confissão religiosa na cidade de Garanhuns. Nas histórias de vida dos ex-alunos descobriu-se que os fundamentos dessa organização escolar foram centrados em dois eixos principais: o ensino religioso como forma de propagação da fé protestante, e o ensino de matérias seculares visando à preparação de homens e mulheres para servirem na sociedade, contribuindo dessa forma para uma boa formação de dignos cidadãos, preparados para a vida religiosa, familiar e profissional. Os autores que inspiraram esta pesquisa foram: Calvino (2006), Paulo Freire (1989 E 2000), Weber (2004), Fernandez-Armesto e Wilson (1997), Ferreira (2000), Delors (2006), entre outros.
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McKay, Don B. "Evidentialism in the Calvinist tradition." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Haverland, John Adrian. "Vocation and kingdom a biblical and Calvinist perspective /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Knoeff, Henrika Grada. "Herman Boerhaave (1668-1738) : Calvinist chemist and physician." Thesis, University of Cambridge, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.621889.

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Salazar, Gregory Adam. "Daniel Featley and Calvinist conformity in early Stuart England." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/278216.

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This thesis examines the life and works of the English Calvinist clergyman Daniel Featley (1582-1645) through the lens of various printed and manuscript sources, especially his manuscript notebooks in Oxford. It links his story and thought to the broader themes of early Stuart religious, political, and intellectual history. Chapter one analyses the first thirty- five years of Featley’s life, exploring how many of the features that underpin the major themes of Featley’s career—and which reemerged throughout his life—were formed and nurtured during Featley’s early years in Oxford, Paris, and Cornwall. There he emerges as an ambitious young divine in pursuit of preferment; a shrewd minister, who attempted to position himself within the ecclesiastical spectrum; and a budding polemicist, whose polemical exchanges were motivated by a pastoral desire to protect the English Church. Chapter two examines Featley’s role as an ecclesiastical licenser and chaplain to Archbishop George Abbot in the 1610s and 1620s. It offers a reinterpretation of the view that Featley was a benign censor, explores how pastoral sensitivities influenced his censorship, and analyses the parallels between Featley’s licensing and his broader ecclesiastical aims. Moreover, by exploring how our historiographical understandings of licensing and censorship have been clouded by Featley’s attempts to conceal that an increasingly influential anti- Calvinist movement was seizing control of the licensing system and marginalizing Calvinist licensers in the 1620s, this chapter (along with chapter 7) addresses the broader methodological issues of how to weigh and evaluate various vantage points. Chapters three and four analyse the publications resulting from Featley’s debates with prominent Catholic and anti-Calvinist leaders. These chapters examine Featley’s use of patristic tradition in these disputes, the pastoral motivations that underpinned his polemical exchanges, and how Featley strategically issued these polemical publications to counter Catholicism and anti-Calvinism and to promulgate his own alternative version of orthodoxy at several crucial political moments during the 1620s and 1630s. Chapter five focuses on how, in the 1620s and 1630s, the themes of prayer and preaching in his devotional work, Ancilla Pietatis, and collection of seventy sermons, Clavis Mystica, were complementary rather than contradictory. It also builds on several of the major themes of the thesis by examining how pastoral and polemical motivations were at the heart of these works, how Featley continued to be an active opponent—rather than a passive bystander and victim—of Laudianism, and how he positioned himself politically to avoid being reprimanded by an increasingly hostile Laudian regime. Chapter six explores the theme of ‘moderation’ in the events of the 1640s surrounding Featley’s participation at the Westminster Assembly and his debates with separatists. It focuses on how Featley’s pursuit of the middle way was both: a self-protective ‘chameleon- like’ survival instinct—a rudder he used to navigate his way through the shifting political and ecclesiastical terrain of this period—and the very means by which he moderated and manipulated two polarized groups (decidedly convictional Parliamentarians and royalists) in order to reoccupy the middle ground, even while it was eroding away. Finally, chapter seven examines Featley’s ‘afterlife’ by analysing the reception of Featley through the lens of his post-1660 biographers and how these authors, particularly Featley’s nephew, John Featley, depicted him retrospectively in their biographical accounts in the service of their own post-restoration agendas. By analysing how Featley’s own ‘chameleon-like’ tendencies contributed to his later biographers’ distorted perception of him, this final chapter returns to the major methodological issues this thesis seeks to address. In short, by exploring the various roles he played in the early Stuart English Church and seeking to build on and contribute to recent historiographical research, this study sheds light on the links between a minister’s pastoral sensitivities and polemical engagements, and how ministers pursued preferment and ecclesiastically positioned themselves, their opponents, and their biographical subjects through print.
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Campbell, Travis J. "God only wise a Calvinist critique of freewill theism /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Baskerville, Stephen. "The political theology of puritan preaching in the English Revolution, c.1640-53." Thesis, University of London, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.265824.

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Park, Hong-Gyu. "Grace and nature in the theology of John Gill (1697-1771)." Thesis, University of Aberdeen, 2001. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU147951.

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John Gill (1697-1771), one of the greatest Baptist theologians, made a tremendous contribution to the establishment, education, and development of the Particular Baptists and Calvinistic Independents in his times. He stood firmly in the Reformed orthodox tradition in an age of theological turmoil. Despite such an enormous contribution, history, however, shows that he has been criticised as both deviating from the Reformed tradition and as a hinderer of the 'possible' growth of the Particular Baptists. He has been always recognised as a High or Hyper-Calvinist in a pejorative way. The crux of this evaluation or criticism is the claim that he put such extreme stress on the sovereign grace of God to the extent that human responsibility is limited or even eliminated, particularly with reference to salvation and evangelical piety. This criticism, however, has a weakness in that Gill has been always interpreted and criticised from an evangelistic perspective. As a result, all other significant doctrinal issues have been overshadowed. In particular, Gill's understanding of theology, Scripture, God, creation, and providence that shaped his concepts of salvation and evangelism, has been almost untouched. In addition, this criticism has distracted people from looking at Gill in the Reformed tradition out of which he emerged. This thesis raises a fundamental question concerning the criticism of Gill as a High or Hyper-Calvinist, in relation to the crucial question of the relationship between the sovereign grace of God and human responsibility. It does not directly deal with Gill's ideas of salvation and evangelism. Instead, it deals with more fundamental issues such as Gill's theological development and tradition, and the understanding of theology, Scripture, God, creation and providence that shaped his ideas of salvation and evangelism. In this process, we seek to prove that Gill maintained the typical Reformed balance between the sovereign grace of God and human responsibility, or between grace and nature, throughout his whole theological system. Finally, it identifies Gill as a Reformed orthodox theologian rather than as a High or Hyper-Calvinist.
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Maag, Karine Yvonne. "Geneva as a centre of Calvinist higher education, 1559-1620." Thesis, University of St Andrews, 1994. http://hdl.handle.net/10023/13598.

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This thesis examines the provision of higher education in a Calvinist setting in 16th century Europe. The change from Catholicism to Protestantism made it imperative to remodel existing centres of higher education, or to create new ones, in order to train the first generations of Protestants for civil and ecclesiastical posts. In particular, ministers were urgently needed for the expanding number of congregations across Europe. By analysing the example of the Genevan Academy, founded in 1559 by Calvin, one can observe the operation of one of these new centres of learning in the 16th and early 17th centuries. Based on magisterial and ministerial records, together with letters discussing students and training, this study, in contrast to institutional history, examines Reformation higher education from the perspective of its participants, namely students, professors, ministers and magistrates. As Geneva acted as a centre of refuge and advice for Protestants across Europe, its role as a pre-eminent centre of Calvinist higher education simply reinforced the city's reputation. Yet the existence of the Academy between 1559 and 1620 was not without tension, particularly between the Genevan ministers and magistrates, each of whom had different expectations regarding the Academy's ultimate purpose. While the ministers saw the Academy as a humanist seminary, the magistrates wanted to expand its scope to include subjects such as law and medicine, bringing the Academy closer to a university model. Indeed, Geneva's Academy was not the only Calvinist centre of higher learning attracting students in the later Reformation period. Zurich's academy, and the universities of Heidelberg and Leiden, though each differed in structure and approach, provided alternative and sometimes competing forms of higher study. Through an examination of these other centres of learning and of their students, one can assess more effectively what role Geneva's institution played in the European Reformed educational world.
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Van, Andel Kelly. "The geography of sinfulness : mapping Calvinist subjectiving between word and image." Thesis, University of Glasgow, 2009. http://theses.gla.ac.uk/1418/.

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This thesis on Calvinist subjectivity within the work of Jonathan Edwards (1703-1758) explores how the dialectic of word and image, and subsequently the Word, Logos, and word as rhetoric constructs conceptions of selfhood necessarily associated with and bound by the rhetoric of sinfulness. In contrast to studies that synthesize Edwardsian, and, in turn, Calvinist schemas of sin and selfhood within religious doctrine and treatises, this project examines the experiential nature of sinfulness as expressed through language or poetics. Given such examination, this work posits three things. First, in general terms, it contends that, during the Reformation, the displacement of icons led the Word to acquire the positive and negative functions of religious imagery that it meant to displace: to lead persons to God and to lead them away from him. Second, the project finds that the work of Edwards, which emphasizes feeling and personal spiritual experience, signals another shift in the Calvinist dialectic of word and image, and, then heralds the possibility of a type of ecstatic or ‘sweet’ communion with God outside of sin and language itself. Third, and more particularly, this text argues that despite Edwards’ rhetoric of ‘sweetness’, the geography of sinfulness that both pervades and varies within Edwards’ language, creates a Calvinist subjectivity, as it filters through the word/image dialectic, that becomes trapped within Edwardsian rhetoric, and, in turn, encounters difficulty experiencing the salvation to which it portends. In the end, then, this project both challenges and expands the corpus of Edwards’ scholarship in two ways. First, it demonstrates that, although valuable, sole attention to historical and theological exegesis of Edwards’ texts does not adequately account for the paradoxical tensions and meaning of Calvinist selfhood posed by the Puritan’s work and evidenced by the word/image dialectic. Second, and most importantly, the project indicates that, in actuality, apart from what the majority of Edwardsian, particularly Evangelical, scholarship contends, the ‘sweetness’ and spiritual sensations Edwards speaks of selfhood only partially open to the divine and salvific assurance. True, Edwards can still be celebrated as the Father of American Evangelical thought and practice. This project, however, questions if Edwards’ interpreters have ignored the signposts of his language and created an icon(s) of himself, and, subsequently, of a type of Calvinist selfhood that figures the narrative of their own story. In the end, then, this thesis finds itself back at its beginning as it confronts the nature and work of icons and the possibilities and variances of language—as icon and idol itself—that lay in their wake.
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Books on the topic "Calvinist"

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Dunne, Michael. Calvinist humor in American literature. Baton Rouge: Louisiana State University Press, 2007.

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Richards, W. Wiley. Why I'm not a-- Calvinist. Graceville, Fla: Hargrave Press, 1998.

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Ruckman, Peter S. Why I am not a Calvinist. Pensacola, FL (P.O. Box 7135, Pensacola, 32534): Bible Baptist Bookstore, 1997.

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Aliki, Barnstone, Manson Michael Tomasek, and Singley Carol J. 1951-, eds. The Calvinist roots of the modern era. Hanover, NH: University Press of New England, 1997.

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Calvinist exiles in Tudor and Stuart England. Hants, Eng: Brookfield, Vt., USA, 1996.

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Vermij, Rienk. The Calvinist Copernicans: The reception of the new astronomy in the Dutch Republic, 1575-1750. Amsterdam: Koninklijke Nederlandse Akademie van Wetenschappen, 1999.

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The conquest of poverty: The Calvinist revolt in sixteenth century France. Leiden: E.J. Brill, 1986.

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Knoeff, Rina. Herman Boerhaave (1668-1738): Calvinist chemist and physician. Amsterdam: Koninklijke Nerlandse Akademie van Wetenschappen, 2002.

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Molnár, István D. Kálvinista csepp a katolikus tengerben: A lengyelországi reformátusok és kultúrájuk. Budapest: Balassi, 2009.

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Wiegeraad, B. J. Hugo Visscher, 1864-1947: Een Calvinist op eigen houtje. Leiden: Groen, 1991.

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Book chapters on the topic "Calvinist"

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van Lieburg, Fred. "3. Communicating Calvinist Concord." In A Landmark in Turbulent Times, 55–68. Göttingen: Vandenhoeck & Ruprecht, 2022. http://dx.doi.org/10.13109/9783666560569.55.

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Helm, Paul, Oliver D. Crisp, and Daniel J. Hill. "The Augustinian-Calvinist View." In Reason in the Service of Faith, 268–90. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003320449-31.

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Bettridge, Joel. "The (Calvinist) Spirit of Understanding." In Reading as Belief, 39–49. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230101265_4.

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Kvicalova, Anna. "Modes of Verbal Utterance in Calvinist Epistemology." In Listening and Knowledge in Reformation Europe, 69–103. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-030-03837-3_3.

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Šroněk, Michal. "Calvinist Views on Religious Images in Bohemia." In Medieval Church Studies, 231–46. Turnhout: Brepols Publishers, 2016. http://dx.doi.org/10.1484/m.mcs-eb.5.110910.

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Hanlon, Gregory. "Bergerac in Périgord, Calvinist bastion in Aquitaine." In Death Control in the West 1500–1800, 237–47. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003289784-18.

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Maag, Karin. "The Place and Image of Luther in Calvinist/Reformed Historiography." In Luther and Calvinism, 17–28. Göttingen: Vandenhoeck & Ruprecht, 2017. http://dx.doi.org/10.13109/9783666552625.17.

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Kavaliūnaitė, Gina. "Calvinist Bibles in the Grand Duchy of Lithuania." In Word of God, words of men, 229–52. Göttingen: Vandenhoeck & Ruprecht, 2019. http://dx.doi.org/10.13109/9783666552779.229.

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Oosterhuis, Janwillem. "Roman Dutch Criminal Law and Calvinism: Calvinist Morality in De Criminibus (1644) of Antonius Matthaeus II." In Ius Gentium: Comparative Perspectives on Law and Justice, 67–95. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-64163-4_4.

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Bruening, Michael W. "The Consolidation of Anti-Calvinism in Francophone Switzerland." In Refusing to Kiss the Slipper, 101–38. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197566954.003.0005.

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Abstract:
The network of anti-Calvinists in the Suisse romande continued to grow through the late 1540s and 1550s, and the early centers of Calvin’s opponents began to coalesce regionally around André Zébédée and Jacques de Bourgogne, Seigneur de Falais. This chapter presents the fullest treatment to date of Zébédée, one of the most important but least studied opponents of the Calvinists. At first, Zébédée was friends with the Calvinists, but he broke with them for their abandonment of Zwinglian theology of the Eucharist and the ministry. In the 1550s, Zébédée teamed up with Jerome Bolsec, who criticized Calvin’s doctrine of predestination, and Jacques de Falais, whose estate at Veigy became a regional anti-Calvinist center. In 1555, Zébédée, Bolsec, and Jean Lange complained about the Calvinists to the Bernese, who banned Calvinism in the Vaud.
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Conference papers on the topic "Calvinist"

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Magyar, Balázs Dávid. "Calvinus Theologus Legislator: Theological and Ethical Implications of the Genevan Moral Laws Related to Gambling, Dancing, and Dress Fashions in Calvin’s Works." In Seventh Annnual RefoRC conference. Göttingen: Vandenhoeck & Ruprecht, 2019. http://dx.doi.org/10.13109/9783666570964.209.

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Szegedi, Edit. "Calvinisms in Early Modern East Central Europe (1550–1650)." In Seventh Annnual RefoRC conference. Göttingen: Vandenhoeck & Ruprecht, 2019. http://dx.doi.org/10.13109/9783666570964.59.

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Speelman, Herman A. "The Calvinistic Reformation and the Rise of Pluralism in Europe." In Seventh Annnual RefoRC conference. Göttingen: Vandenhoeck & Ruprecht, 2019. http://dx.doi.org/10.13109/9783666570964.257.

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Kreijkes, Jeannette. "Is a Special Faith the Same as Saving Faith? Calvin’s Appropriation of Chrysostom’s Understanding of a Faith of Miracles." In Seventh Annnual RefoRC conference. Göttingen: Vandenhoeck & Ruprecht, 2019. http://dx.doi.org/10.13109/9783666570964.165.

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Reports on the topic "Calvinist"

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Johnson, Anna K., Emma C. Farruggio, Samantha J. Hamlin, Theresa P. Johnson, and Marshall V. Ruble. Effects of Calf Birth Weight, Sex, and Number of Calvings on Assigned Maternal Disposition Scores. Ames (Iowa): Iowa State University, January 2014. http://dx.doi.org/10.31274/ans_air-180814-1144.

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