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1
Sánchez Robles, Álvaro. « Gestión medioambiental y planificación territorial en Calvià ». Journal of Tourism Analysis : Revista de Análisis Turístico 28, no 2 (2021) : 1–43. http://dx.doi.org/10.53596/jta.v2i28.317.
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Van Strydonck, Mark, Javier Aramburu, Agustín Fernández Martínez, Mercedes Alvarez Jurado-Figueroa, Mathieu Boudin et Guy De Mulder. « Radiocarbon dating of the Son Pellisser lime burial (Calvià, Mallorca) ». Journal of Archaeological Science : Reports 11 (février 2017) : 471–79. http://dx.doi.org/10.1016/j.jasrep.2016.12.022.
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LEZA, MAR, LUIS NUÑEZ, JOSEP MARIA RIBA, CLAUDIA COMPARINI, ÁLVARO ROCA et DIEGO GALLEGO. « First record of the black twig borer, Xylosandrus compactus (Coleoptera : Curculionidae, Scolytinae) in Spain ». Zootaxa 4767, no 2 (24 avril 2020) : 345–50. http://dx.doi.org/10.11646/zootaxa.4767.2.9.
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We present the first record for Spain of the black twig borer, Xylosandrus compactus, an ambrosia beetle of Asian origin, collected from an infested carob tree located in Calvià (Majorca, Balearic Islands, Spain). X. compactus is included in the EPPO Alert List, and it has been recently reported causing damages in a Mediterranean maquis ecosystem in Italy and Southern France. Here, we discuss about the first steps of management of this Invasive Alien species (IAS), the eradication plan and the hypothesis of the path of introduction in this Western Mediterranean island.
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Nuevo, Abraham, et Ginesa Martínez. « Turismo sostenible versus depredación turística. Islas Baleares, España. » REVISTA GEOGRÁFICA VENEZOLANA 62, no 2 (2021) : 394–409. http://dx.doi.org/10.53766/rgv/2021.62.2.07.
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El presente trabajo trata de dar cuenta acerca de la realidad del doble modelo de turismo existente en las islas Baleares (España): por un lado, el turismo sostenible, el ecoturismo, el turismo cultural e histórico; por otro lado, el turismo hipermasificado, el turismo basado en el ocio nocturno que genera una gran cantidad de problemas y externalidades negativas, teniendo su epicentro en la localidad mallorquina de Calvià. Teniendo en cuenta que el sector turístico balear enfrenta un periodo de gran incertidumbre y crisis como consecuencia de los efectos de la pandemia de la COVID-19 y del confinamiento decretado por el Gobierno español durante aproximadamente tres meses, los desafíos, problemas y retos de la actividad en la actualidad sitúan al sector en un verdadero punto de inflexión.
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Nuevo, Abraham, et Ginesa Martínez. « Turismo sostenible versus depredación turística. Islas Baleares, España ». REVISTA GEOGRÁFICA VENEZOLANA 62, no 2 (2021) : 394–409. http://dx.doi.org/10.53766/rgv/2021.62.02.07.
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El presente trabajo trata de dar cuenta acerca de la realidad del doble modelo de turismo existente en las islas Baleares (España): por un lado, el turismo sostenible, el ecoturismo, el turismo cultural e histórico; por otro lado, el turismo hipermasificado, el turismo basado en el ocio nocturno que genera una gran cantidad de problemas y externalidades negativas, teniendo su epicentro en la localidad mallorquina de Calvià. Teniendo en cuenta que el sector turístico balear enfrenta un periodo de gran incertidumbre y crisis como consecuencia de los efectos de la pandemia de la COVID-19 y del confinamiento decretado por el Gobierno español durante aproximadamente tres meses, los desafíos, problemas y retos de la actividad en la actualidad sitúan al sector en un verdadero punto de inflexión.
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Deyà-Tortella, Bartolomé, Celso Garcia, William Nilsson et Dolores Tirado. « Analysis of Water Tariff Reform on Water Consumption in Different Housing Typologies in Calvià (Mallorca) ». Water 9, no 6 (12 juin 2017) : 425. http://dx.doi.org/10.3390/w9060425.
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Royle, Stephen A. « Tourism Changes on a Mediterranean Island : Experiences from Mallorca ». Island Studies Journal 4, no 2 (2009) : 225–40. http://dx.doi.org/10.24043/isj.236.
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Mediterranean islands exemplify well the interactions between tourism, heritage and culture on islands. After an introduction that considers their heritage and the pressures which might be applied by tourism because of insular characteristics such as scale, the paper considers the Spanish island of Mallorca as a case study. First its history and consequent heritage is identified and then various stages in its tourism development, which might be recognized in Butler’s model, are treated with particular reference to two very different foreigner commentators on the island, George Sand and Robert Trimnell. The mass market tourism exemplified by Trimnell has brought a reaction and in recent decades Mallorca has given much more consideration to its environment and heritage, illustrated here through the example of the district of Calvià and its Local Agenda 21 policies. This has seen a considerable impact on the island’s tourism and marketing initiatives, as well as upon its natural environment.
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Oliver, Pedro, Joan Balanyà, Maria Misericòrdia Ramon, Antònia Picornell, Lluis Serra, Andrés Moya et José A. Castro. « Population dynamics of the 2 major mitochondrial DNA haplotypes in experimental populations of Drosophila subobscura ». Genome 48, no 6 (1 décembre 2005) : 1010–18. http://dx.doi.org/10.1139/g05-077.
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The evolution of Drosophila subobscura mitochondrial DNA has been studied in experimental populations, founded with flies from a natural population from Calvià (Majorca, Balearic Islands, Spain). This population, like others founded in Europe, is characterized by the presence of 2 very common (>95%) mitochondrial haplotypes (named I and II) and rare and endemic haplotypes that appear at very low frequencies. Four experimental populations were established with flies having a heterogeneous nuclear genetic background, which was representative of the composition of the natural population. The populations were started with haplotypes I and II at an initial frequency of 50% each. After 33 generations, the 2 haplotypes coexisted. Random drift could be rejected as the only force responsible for the observed changes in haplotype frequencies. A slight but significant linear trend favouring a mtDNA (haploid) fitness effect has been detected, with a nonlinear deviation that could be due to a nuclear component. An analysis of chromosomal arrangements was made before the foundations of the cages and at generation 23. Our results indicated that the hypothesis that the maintenance of the frequencies of haplotypes I and II in natural populations could be due to their association with chromosomal arrangements remains controversial.Key words: natural selection, random drift, cytonuclear interactions, chromosomal arrangements, mtDNA haplotypes, Drosophila subobscura.
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Timotius, Timotius, et Andreas Bayu Krisdiantoro. « Kontroversi Konsep Mujizat dalam Teologi John Calvin ». RERUM : Journal of Biblical Practice 1, no 2 (27 avril 2022) : 189–203. http://dx.doi.org/10.55076/rerum.v1i2.27.
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Miracles are expressions of God's power. However, questions arise about John Calvin's concept of miracles. Does Calvin still believe that after the apostolic times, miracles still happen today? According to Pavel Hejzlar, Calvin said that miracle healings are no longer happening today because after the apostolic era ended there were no more miracles. This paper uses the bibliographical method to explore Calvin's concept of miracles both in Calvin's writings at the Institute of Christians Religion and in Calvin's commentaries. The author will prove that Calvin continued to believe that after the apostolic times miracles still occurred. Through this paper, the writer hopes that the misunderstanding of Calvin can be cleared up. Mujizat merupakan pernyataan dari kuasa Allah. Namun, muncul pertanyaan mengenai konsep mujizat John Calvin. Apakah Calvin masih percaya bahwa setelah zaman para rasul, mujizat masih terjadi sampai hari ini? Menurut Pavel Hejzlar, Calvin mengatakan bahwa mujizat kesembuhan sudah tidak terjadi lagi pada saat ini karena setelah zaman para rasul berakhir sudah tidak ada mujizat lagi. Karya tulis ini memakai metode kepustakaan untuk menelusuri konsep mujizat Calvin baik dalam tulisan-tulisan Calvin yang ada di Institutio of Christians Religion maupun dalam tafsiran-tafsiran Calvin. Penulis akan membuktikan bahwa Calvin tetap percaya bahwa setelah zaman para rasul mujizat masih terjadi. Melalui tulisan ini penulis berharap kesalahpahaman terhadap Calvin bisa diluruskan.
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Simon, John Christianto. « Pemikiran Filsafat John Calvin dan Relevansinya ». Jurnal Teologi (JUTEOLOG) 2, no 1 (3 décembre 2021) : 34–59. http://dx.doi.org/10.52489/juteolog.v2i1.37.
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Tulisan ini bermaksud menjelaskan pemikiran filsafat seorang reformator gereja, John Calvin. Metode yang dipakai dalam tulisan ini adalah deskriptif-interpretatif dalam rangka mengonstruksi pemikiran seorang tokoh dengan melihat relasi-relasi di dalam konteks hidupnya. Pertanyaan utama adalah bagaimana gagasan filsafat Calvin muncul dan dikontekstualisasi di hari ini? Metode pembahasan adalah pertama menjelaskan Calvin dan konteks hidupnya, kedua filsafat Calvin tentang manusia, ketiga filsafat Calvin dan aktualisasinya dalam gereja dan negara (pendidikan masyarakat), keempat filsafat Calvin dan aktualisasinya dalam konteks pandemi covid-19 dan terakhir beberapa kesimpulan. Hasilnya bahwa Calvin membangun pemikiran filsafatnya dari sumber pemikiran filsafat Stoa dan Augustinus. Filsafatnya tentang manusia mengusung gagasan pembebasan bagi hidup yang merdeka dari penindasan dan bekerja hanya untuk kemuliaan Tuhan. Filsafat tentang manusia ini kemudian diturunkannya dalam pemikiran terkait gereja dan negara, serta konstruksi manusia di masa pandemi ini.
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Tirtanadi, Rendy. « Relasi Perayaan Sabat Dengan Kesucian Hidup Menurut John Calvin ». VERBUM CHRISTI : JURNAL TEOLOGI REFORMED INJILI 3, no 1 (7 septembre 2017) : 122–54. http://dx.doi.org/10.51688/vc3.1.2016.art5.
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Ada suatu relasi antara perayaan Sabat dan kesucian hidup Kristen dalam pemikiran Calvin. Meskipun Calvin belum mengungkapkan relasi ini secara jelas, baik di dalam tafsiran, Institutes, katekismus, dan tulisan-tulisan Calvin lainnya, namun penulis mengamati bahwa relasi Sabat dan kesucian hidup menurut Calvin, secara tersirat telah dimulai sejak tafsiran kitab kejadian dalam Perjanjian Lama sampai tafsiran kitab Ibrani dalam Perjanjian Baru. Hal ini bukan hal yang mengherankan, karena tema kesucian memang sering dibicarakan Calvin dalam berbagai konteks pembahasan. Suatu kesucian yang bukan dari pemahaman yang self-centered, melainkan dari pengenalan dan penghormatan akan Allah, yang God- centered. Penulis membagi ke dalam dua tinjauan untuk membuktikan relasi dalam pemikiran Calvin ini. Pertama, relasi perayaan Sabat dengan kesucian hidup Kristen secara personal dan kedua secara berjemaat/ gereja.
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Sulistio, Thio Christian. « Peran Roh Kudus di dalam Doa menurut John Calvin ». Veritas : Jurnal Teologi dan Pelayanan 2, no 2 (1 octobre 2001) : 177–84. http://dx.doi.org/10.36421/veritas.v2i2.73.
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B. B. Warfield (1851-1921), seorang teolog Princeton Theological Seminary, pernah menjuluki Calvin (1509-1564) sebagai “teolog Roh Kudus.” Ia mengatakan bahwa doktrin tentang karya Roh Kudus merupakan hadiah dari Calvin kepada Gereja. Mengapa demikian? Karena Calvin adalah orang pertama yang mengaitkan seluruh pengalaman keselamatan orang-orang percaya dengan karya Roh Kudus, dan mengajarkannya secara detail. Ia juga memikirkan tahapan-tahapan karya Roh Kudus dalam menyelamatkan manusia. Namun uniknya, hingga saat ini sangat jarang cendekiawan Calvinisme menulis tentang doktrin Roh Kudus menurut Calvin. I. John Hesselink mengatakan: “Hence it is a conundrum that so little has been written concerning Calvin’s doctrine of the Holy Spirit, especially in the English-speaking world where there has been so much Calvin research over the last forty years.” Hal ini, barangkali, disebabkan oleh dua hal. Pertama, Calvin sendiri hanya menulis satu bab yang pendek mengenai Roh Kudus di dalam Institutes-nya (III.1); dan kedua, karena ia mengaitkan hampir semua doktrin yang ia bahas dengan Roh Kudus. Karena itu, untuk membahas doktrin Roh Kudus menurut Calvin, kita perlu membahas seluruh teologinya. Ini bukan sesuatu yang mudah untuk dikerjakan sehingga tidak heran hanya sedikit pakar yang mampu melakukannya. Artikel ini tidak dimaksudkan untuk memenuhi kekosongan di atas, namun hanya ingin memperkenalkan sebagian kecil dari ajaran Calvin mengenai Roh Kudus, yaitu peranan Roh Kudus di dalam doa. Sistematika penulisannya adalah, pertama, penulis akan membahas definisi dan perlunya doa menurut Calvin. Kedua, peranan Roh Kudus dalam doa menurut Calvin, yaitu sebagai inisiator dan sebagai guru.
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Asplund-Samuelsson, Johannes, et Elton P. Hudson. « Wide range of metabolic adaptations to the acquisition of the Calvin cycle revealed by comparison of microbial genomes ». PLOS Computational Biology 17, no 2 (8 février 2021) : e1008742. http://dx.doi.org/10.1371/journal.pcbi.1008742.
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Knowledge of the genetic basis for autotrophic metabolism is valuable since it relates to both the emergence of life and to the metabolic engineering challenge of incorporating CO2 as a potential substrate for biorefining. The most common CO2 fixation pathway is the Calvin cycle, which utilizes Rubisco and phosphoribulokinase enzymes. We searched thousands of microbial genomes and found that 6.0% contained the Calvin cycle. We then contrasted the genomes of Calvin cycle-positive, non-cyanobacterial microbes and their closest relatives by enrichment analysis, ancestral character estimation, and random forest machine learning, to explore genetic adaptations associated with acquisition of the Calvin cycle. The Calvin cycle overlaps with the pentose phosphate pathway and glycolysis, and we could confirm positive associations with fructose-1,6-bisphosphatase, aldolase, and transketolase, constituting a conserved operon, as well as ribulose-phosphate 3-epimerase, ribose-5-phosphate isomerase, and phosphoglycerate kinase. Additionally, carbohydrate storage enzymes, carboxysome proteins (that raise CO2 concentration around Rubisco), and Rubisco activases CbbQ and CbbX accompanied the Calvin cycle. Photorespiration did not appear to be adapted specifically for the Calvin cycle in the non-cyanobacterial microbes under study. Our results suggest that chemoautotrophy in Calvin cycle-positive organisms was commonly enabled by hydrogenase, and less commonly ammonia monooxygenase (nitrification). The enrichment of specific DNA-binding domains indicated Calvin-cycle associated genetic regulation. Metabolic regulatory adaptations were illustrated by negative correlation to AraC and the enzyme arabinose-5-phosphate isomerase, which suggests a downregulation of the metabolite arabinose-5-phosphate, which may interfere with the Calvin cycle through enzyme inhibition and substrate competition. Certain domains of unknown function that were found to be important in the analysis may indicate yet unknown regulatory mechanisms in Calvin cycle-utilizing microbes. Our gene ranking provides targets for experiments seeking to improve CO2 fixation, or engineer novel CO2-fixing organisms.
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Timotius, Marthin S. Lumingkewas et Agus Santoso. « Menelusuri Konsep Pelayanan Sosial John Calvin Dan Implikasinya Bagi Peran Gereja Dalam Pelayanan Sosial ». Mitra Sriwijaya : Jurnal Teologi dan Pendidikan Kristen 3, no 1 (12 septembre 2022) : 71–86. http://dx.doi.org/10.46974/ms.v3i1.55.
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Abstract: The study aims to straighten out the accusation that John Calvin does not have the theological concept of social service. Those scholars who accused Calvin lack of having concept of social service; that Calvin has not concerned with social service for those in distress. In fact, Calvin’s theology might help the church recover a more faithful gospel witness in the area of social justice. Calvin maintained that the kingdom of God must take social and material expression in the church. Literature research method become the main tools to analyzed and describing the problems raises. The final result of this research, the writer will show that Calvin has major support about the importance of social service where he considers one form the love of God through helping those in need and he is also actively involved in serving the poor. Abstrak: Penelitian ini bertujuan meluruskan tuduhan bahwa John Calvin tidak memiliki konsep pelayanan sosial. Ada sarjana menuduh Calvin tidak memiliki konsep pelayanan Sosial, sehingga mereka menganggap Calvin tidak mementingkan pelayanan sosial untuk mereka yang mengalami kesusahan. Dalam penelitian ini, penulis memakai metode penelitian literatur sebagai acuan dalam mendeskripsikan masalah yang dikaji. Hasil akhir dari penelitian ini, penulis akan menunjukkan bahwa Calvin memiliki pandangan-pandangan tentang pentingnya pelayanan sosial di mana ia menganggap salah satu wujud kasih kepada Allah adalah melalui membantu mereka yang membutuhkan dan ia juga terlibat aktif melayani orang miskin.
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Malone, David Brian. « Providing Library Services to Prisoners ». Theological Librarianship 11, no 2 (23 octobre 2018) : 15. http://dx.doi.org/10.31046/tl.v11i2.514.
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Libraries are necessary to the educational process. Access to resources for incarcerated students is a challenge. Hekman Library supports the Calvin Prison Initiative in ways that support the educational mission of Calvin College and Calvin Theological Seminary.
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YOKOTA, Akiho. « Calvin Cycle. » Journal of the agricultural chemical society of Japan 72, no 4 (1998) : 510–13. http://dx.doi.org/10.1271/nogeikagaku1924.72.510.
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Anderson, John D. « Calvin Wong ». Physics Today 38, no 10 (octobre 1985) : 136. http://dx.doi.org/10.1063/1.2814752.
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Baker, Gary, et Lisa Nikol Nealy. « Calvin Miller ». PS : Political Science & ; Politics 41, no 03 (18 juin 2008) : 636–37. http://dx.doi.org/10.1017/s1049096508240916.
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Kristanto, Billy. « Calvin dan Potensi Pemikirannya bagi Ibadah Kristen ». Veritas : Jurnal Teologi dan Pelayanan 19, no 2 (1 novembre 2020) : 119–33. http://dx.doi.org/10.36421/veritas.v19i2.353.
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Dalam artikel ini akan disajikan potensi pemikiran Yohanes Calvin bagi ibadah Kristen masa kini maupun masa yang akan datang. Ibadah menurut Calvin sepertinya tidak menjanjikan untuk dikembangkan dalam konteks masa kini karena kesempitan wawasannya. Artikel ini berusaha untuk menyajikan perspektif sebaliknya. Artikel ini hendak membagikan kontribusi pemikiran Calvin yang dapat menjadi tuntunan dan koreksi bagi ibadah masa kini. Untuk itu, penulis akan menjabarkan prinsip-prinsip teologi reformatoris Calvin yang diaplikasikan dalam aspek ibadah, pandangan Calvin tentang dosa-dosa liturgis, dan gambaran-gambaran atau metafora-metafora yang digunakan Calvin untuk menjelaskan ibadah. Secara metodologis, artikel ini berusaha untuk menimba pemikiran Calvin tentang ibadah dan menerapkannya secara kontekstual, namun tidak memberikan pembahasan yang komprehensif dan historis dalam arti yang ketat. Pemikiran Calvin tentang ibadah bukan saja melampaui pokok bahasan seputar penggunaan alat musik dan Mazmur, melainkan juga memiliki potensi yang kaya untuk pengembangan ibadah Kristen masa kini
This article presents the potential of John Calvin's thought on Christian worship for today and the future. Worship according to Calvin does not seem promising to be developed in the present context because of the narrowness of his insight. This article seeks to present a contrary perspective. This article would like to share the contribution of Calvin’s thought that can serve as a guide and correction for contemporary worship. For this reason, I will discuss the principles of Calvin’s theology, which are applied in aspects of worship, Calvin's view of the so-called liturgical sins, and metaphors used by Calvin to explain worship. Methodologically, this article seeks to draw from Calvin’s thoughts on worship and contextualize it but does not offer comprehensive and historical discussion in a strict sense. Calvin’s thought on worship not only goes beyond the subject of the use of musical instruments and psalms but also has rich potential for the development of Christian worship for today.
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Mulia, Hendra G. « Menikmati Perjamuan Kudus : Pengajaran Perjamuan Kudus menurut John Calvin dan Sumbangsihnya bagi Kehidupan Bergereja ». Veritas : Jurnal Teologi dan Pelayanan 8, no 2 (1 octobre 2007) : 191–204. http://dx.doi.org/10.36421/veritas.v8i2.187.
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Perjamuan Kudus pada masa kini mengalami bahaya degradasi. Pelaksanaan Perjamuan Kudus melalui cara pelaksanaan yang tidak benar dan pengaruh konsep yang salah telah mengakibatkan desakralisasi sakramen tersebut. Akibatnya, jemaat tidak bertumbuh, sekalipun mereka setia mengambil bagian dalam Perjamuan Kudus. Gereja dengan pemimpin dan jemaat yang demikian akan sekadar menjadi lapangan permainan kebutuhan sosial dan ajang ekspresi diri yang subjektif. Khususnya bagi gereja-gereja Protestan reformed, yang mestinya berpegang pada ajaran bapa gereja John Calvin, pelaksanaan Perjamuan Kudus perlu dikaji ulang, karena pelaksanaan Perjamuan Kudus dalam gereja jauh dari konsep yang dikemukakan oleh Calvin. Pengertian doktrin Calvin tidak terwujud dalam praksis kehidupan gereja. ... Berikut ini kita mencoba untuk melihat hakekat Perjamuan Kudus. Dalam hal ini penulis akan mengikuti doktrin Perjamuan Kudus seperti yang dikemukakan oleh Calvin. Mengapa mengikuti Calvin? Karena dalam keyakinan penulis, teologi Perjamuan Kudus Calvin adalah teologi Perjamuan Kudus yang cukup seimbang antara dimensi materi dan dimensi spiritualnya. Lagi pula, doktrin Calvin merupakan doktrin yang paling konsisten dalam semua bagiannya. Alasan terakhir adalah karena doktrin Calvin adalah warisan yang berharga selama ini ditinjau dari sudut historis, teologis dan biblikal. Dalam tulisan ini, kita akan melihat apa hakikat Perjamuan Kudus, perdebatan dalam konsep kehadiran Kristus dan dampak Perjamuan Kudus terhadap orang percaya yang mengambil bagian dalam Perjamuan Kudus. Dalam terang pengertian doktrin Perjamuan Kudus Calvin ini, kita mencoba melihat pelaksanaan yang benar dari Perjamuan Kudus dalam kehidupan gereja. Pelaksanaan Perjamuan Kudus yang benar dalam gereja akan mengembalikan kedalaman dan berkat yang melimpah pada waktu kita menjalankan Perjamuan Kudus.
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LILLBACK, PETER A. « An Introduction to Luther, Calvin, and Their Protestant Reformations ». Unio Cum Christo 3, no 1 (1 avril 2017) : 83. http://dx.doi.org/10.35285/ucc3.1.2017.art5.
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Abstract: A comparison of Martin Luther and John Calvin shows that they stand in line with historic Christianity and share core Reformation principles. Abuses in the Catholic Church and indulgences are among the main reasons why Luther broke with the church in which he grew up. Luther gave the impetus for other Reformations and theological movements, in particular Zurich, represented by Heinrich Bullinger with his contribution to covenantal thought, and Geneva, where Calvin through his Institutes crystallized Reformed theology. While Luther showed some appreciation for Calvin, Calvin, without idealizing Luther, acknowledged his towering influence. Luther and Calvin left their mark in areas such as theology, the church and worship, society, and Western history and culture.
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Lee, Yang-Ho. « Calvin on deification : a reply to Carl Mosser and Jonathan Slater ». Scottish Journal of Theology 63, no 3 (1 juillet 2010) : 272–84. http://dx.doi.org/10.1017/s0036930610000360.
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AbstractCalvin scholars have disputed whether Calvin had the concept of deification. Carl Mosser was eager to find deification in Calvin's theology. On the other hand, Jonathan Slater was earnest to deny deification in Calvin's thought. Calvin distinguishes between divine essence and divine kind. According to Calvin, we will be partakers of the divine kind, but not of the divine essence. We will be like God, but we will not be God. For Calvin, righteousness and immortality are called divine righteousness and divine immortality because God is its author. They are gifts from God, not God's own essence. Calvin says that we are God's offspring, but in quality, not in essence, inasmuch as he, indeed, adorned us with divine gifts. On the other hand, although Slater argues that Calvin's position is that believers share in what is Christ's according to his human nature, in accordance with Calvin, all the actions which Christ performed to reconcile God and man refer to the whole person, and are not to be separately restricted to only one nature. In this article, I find that Calvin distinguishes between divine essence and divine kind, in other words, essential and non-essential or central and peripheral.
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Sinnema, Donald W. « Calvin and the Canons of Dordt (1619) ». Church History and Religious Culture 91, no 1-2 (2011) : 87–103. http://dx.doi.org/10.1163/187124111x557782.
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Despite the fact that the so-called “Five Points of Calvinism” are based on the five main points of the Canons of Dordt, it is misleading to assume that these five points are drawn directly from Calvin. The documents of the Synod of Dordt rarely refer to any theological source, including Calvin. However, a comparison of Calvin and the Canons suggests that Calvin was a probable influence on the Canons on the issue of double predestination and a possible influence on the themes of the universal call of the gospel, human depravity, efficacious grace, and perseverance. But Calvin was an unlikely influence on the Canons’ infralapsarian stance and on its formulations regarding negative-positive reprobation, particular grace, and the sufficient-efficient distinction. These latter issues became formulated in a more precise manner after Calvin, so later Reformed theologians were more likely influences. In sum, Calvin’s influence on the Canons could only have been moderate.
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Neelands, David. « The Use and Abuse of John Calvin in Richard Hooker's Defence of the English Church ». Perichoresis 10, no 1 (janvier 2012) : 3–22. http://dx.doi.org/10.2478/v10297-012-0001-9.
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The Use and Abuse of John Calvin in Richard Hooker's Defence of the English Church At times Richard Hooker (1554-1600), as an apologist for the Church of England, has been treated as “on the Calvinist side”, at others as an “anti-Calvinist”. In fact, Hooker and his Church were dependent on John Calvin in some ways and independent in others. Hooker used recognized sources to paint a picture of Calvin and his reforms in Geneva that would negatively characterize the proposals and behaviour of those he opposed in the Church of England, and yet he adopted Calvinist positions on several topics. A judicious treatment of Hooker’s attitude to John Calvin requires careful reading, and an understanding of the polemical use of the portrait of Calvin. Calvin was indeed grave and learned, but he was human and, as an authority, inferior to the Church Fathers, who were formally recognized as authorities in the Church of England.
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Oscher, Steve. « THE FATE OF A LEGENDARY PRACTICE ». Muma Case Review 1 (2016) : 1–18. http://dx.doi.org/10.28945/3531.
Texte intégralRésumé :
Calvin T. Jones, DMD slammed the door to his office, walked to his desk, and glared at the diplomas on his wall. UNC at Chapel Hill (Magna Cum Laude), University of Florida (Doctor of Dentistry), all those awards for service and achievement. So perfect, and yet he thought.....how could my career have fallen into total chaos? As Calvin reached for his bottle of Tums, he reflected on the events that brought him to this crossroad in his career. In the months prior to his graduation, Calvin had reviewed the American Dental Association’s suggested questions for new dentists interviewing to enter the practice of dentistry: Who is the patient population? What kind of care will I be providing? What is the practice’s experience with employee dentists? Why are they hiring now? How is compensation calculated? How long do dentists typically stay in this position? Is there an opportunity for an equity ownership? It was that last question...the opportunity for a “piece of the pie”, that Calvin allowed himself a wry smile. Dr. Albert S. Waxman was a legend in the Florida dental community. A frequent speaker at UF, Calvin was honored when Dr. Waxman, after a Dental School reception, invited Calvin to visit his office in Tampa. His professors were excited to hear that Al Waxman had taken an interest in one of their top students. Two weeks later, Calvin visited the Hyde Park Family Dentistry Center and was impressed by the facility, the location, the employees, and most importantly, Dr. Waxman. As the meeting ended, Calvin was surprised when Dr. Waxman extended an offer to join his practice after graduation. Everything he had hoped for was falling into place. He accepted Dr. Waxman’s offer the next day. After seven years, Dr. Waxman offered and Calvin accepted, a 50% interest in the practice. As an equal partner, Calvin expected that he would be able to introduce new ideas and opportunities into the dental practice. Yet, with each suggestion there appeared to be more resistance from Dr. Waxman. Employees became divided in their loyalties. The practice administrator Calvin had been responsible for hiring was now viewed as the devil incarnate by Dr. Waxman. What happened? How did things go so wrong? As Calvin returned to the present, his anger started to build, first at himself, then Dr. Waxman, and finally at this mess of a business relationship. A few moments ago, Dr. Waxman informed him that he wanted to dissolve their business relationship. Was there still a way to salvage the relationship? What could Dr. Calvin Jones do?
26
Batlajery, Agustinus M. L. « Calvin dan Humanisme ». Jurnal Ledalero 15, no 2 (6 décembre 2016) : 240. http://dx.doi.org/10.31385/jl.v15i2.37.240-257.
Texte intégralRésumé :
Many researches have been done concerning the contexts and the factors which effected the theology and
character of John Calvin. At least three contemporary scenes should be considered as the dominant context when speaking about Calvin. First, the Rome from which the Reformer seceded; second, the Anabaptists;
and third, the humanists especially Renaissance humanism. This essay looks at the core of Renaissance humanism, namely its emphasis on the Greek and Latin classics as the chief subject of study and as unrivalled models of imitation and in thinking and even in actual conduct. After a brief glance at Calvin’s education, this essay attempts to explain the influence of Christian French humanism on Calvin in his ethics and theology, and its ongoing relevance to our contemporary situation in Indonesia today.
<b>Keywords:</b> Calvin, humanism, classical writings, theology, character, sense of discipline, discipline humaniores
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Banyak penelitian telah dilakukan mengenai konteks dan faktor-faktor yang berpengaruh terhadap teologi dan karakter Yohanes Calvin. Setidaknya ada tiga hal mendasar yang harus dianggap penting sebagai konteks yang dominan ketika berbicara tentang Calvin. Pertama, Roma dari mana Reformer memisahkan diri; kedua, Anabaptis; dan ketiga, para humanis terutama humanisme Renaisans. Esai ini memperlihatkan inti dari humanisme Renaisans, yang bertitik tolak pada Yunani dan Latin klasik sebagai model tak tertandingi mengenai imitasi, hal berpikir, dan perilaku aktual. Setelah melihat sekilas pendidikan Calvin, esai ini mencoba menjelaskan pengaruh humanisme Kekristenan Prancis terhadap etika dan teologi Calvin, dan relevansi berkelanjutan bagi situasi kontemporer kita di Indonesia saat ini.
<b>Kata-kata kunci:</b> Calvin, humanisme, tulisan-tulisan klasik, teologi, karakter, rasa disiplin, disiplin humaniores.
27
Kreijkes, Jeannette. « Calvin’s Use of the Chevallon Edition of Chrysostom’s Opera Omnia ». Church History and Religious Culture 96, no 3 (2016) : 237–65. http://dx.doi.org/10.1163/18712428-09603045.
Texte intégralRésumé :
Research on the relationship between John Calvin and John Chrysostom has been based on Calvin’s alleged use of the 1536 Chevallon edition of Chrysostom’s Opera Omnia throughout his literary career. This article questions the evidence for Calvin’s intensive use of the Chevallon edition by discussing the opinions that underlie Alexandre Ganoczy and Klaus Müller’s interpretation of the marked sections and their influence on scholars after them. It argues that at best Calvin used the copy in question as one among others only during his last Genevan period. This challenges future research on the relationship between Calvin and Chrysostom not to focus on one edition that Calvin always used to read, but to establish which particular Chrysostom edition or editions Calvin used for each particular work he wrote.
28
Ban Garcia, Hidalgo. « Calvin dan Tuduhan Skisma dari Katolik Roma terhadap para Reformator : Sebuah Studi tentang Kesatuan Gereja ». Veritas : Jurnal Teologi dan Pelayanan 3, no 1 (1 avril 2002) : 37–59. http://dx.doi.org/10.36421/veritas.v3i1.80.
Texte intégralRésumé :
Calvin bisa dianggap sebagai seorang pemimpin gereja yang ekumenikal. Namun, dalam kebanyakan studi tentang sikap ekumenikal Calvin, mau tidak mau kita merasakan adanya prasuposisi yang tidak semestinya, yang tidak berhubungan dengan situasi aktual abad keenam belas dan tujuh belas. … Artikel ini berisi sebagai berikut: tuduhan skismatik dari Katolik Roma terhadap para Reformator, pemahaman Katolik Roma tentang kesatuan, respons Calvin atas tuduhan skisma, dan akhirnya, pada bagian kesimpulan, pengertian Calvin tentang kesatuan gereja, yang diintisarikan dari responsnya terhadap tuduhan skisma dan dari Institutes. Yang pertama dari tiga bagian ini akan diambil terutama dari traktat-traktat dan risalah-risalah yang berhubungan langsung dengan polemik-polemik Calvin-Roma Katolik.9 Semua isu yang dipresentasikan dalam artikel ini, tentu saja, terdapat dalam Institutes, dan dengan demikian, saya akan mengutip bagian-bagian Institutes yang paralel dan relevan pada catatan kaki.
29
Bureš, D., L. Bartoň, R. Zahrádková, V. Teslík et M. Fiedlerová. « Calving difficulty as related to body weights and measurements of cows and calves in a herd of Gascon breed ». Czech Journal of Animal Science 53, No. 5 (16 mai 2008) : 187–94. http://dx.doi.org/10.17221/312-cjas.
Texte intégralRésumé :
This study was conducted to evaluate the body weights and measurements of 86 Gascon calves and their dams. The effects of the course of parturition, parity of the dams, sex of the calves, and live- or stillborn calves were analysed. Phenotypic correlations between different measurements and calf birth weight as well as the course of parturition were calculated. Internal pelvic measurements were significantly associated with the occurrence of assisted calvings and stillborn calves. Primiparous cows had a smaller pelvic area, lower live weight, and more frequent difficulty in calving compared to older cows. A higher incidence of difficult calvings was observed in bull-calves due to their higher (<I>P</i> < 0.001) birth weight. High and significant correlation coefficients were determined between the birth weight and body measurements of the calves as well as between the calf birth weight and the course of parturition (<I>r</i> = 0.34; <I>P</i> < 0.01). Negative correlations (<I>r</i> = –0.21 to –0.30) were calculated between the internal pelvic measurements of the cows and the course of parturition score. It was concluded that the internal pelvic measurements of the dam and the size and shape of the calf were the factors influencing the course of parturition in this study to the largest extent.
30
Jung, Sung Hyun. « John Calvin and Jews : “Was John Calvin a Judaizer?” ». 韓國敎會史學會誌 57 (31 décembre 2020) : 261–92. http://dx.doi.org/10.22254/kchs.2020.57.08.
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Schreiner, Susan E. « Exegesis and Double Justice in Calvin's Sermons on Job ». Church History 58, no 3 (septembre 1989) : 322–38. http://dx.doi.org/10.2307/3168467.
Texte intégralRésumé :
Medieval exegetes contributed distinguished commentaries on the Book of Job that had far-reaching influence. When, in 1554, Calvin ascended the pulpit in Geneva to deliver a series of sermons on Job, his listeners heard not only the Genevan Reformer but echoes of that medieval tradition. In Job's story Calvin saw a God whose providence held sovereign sway over nature, history, and Satan. Having undertaken these sermons, however, Calvin soon confronted Job's question: Why do the righteous suffer? Calvin did not answer Job alone. He turned to both medieval Joban commentaries and Scotist-nominalist categories to resolve this book's central issue of divine justice. But we will see that despite all these resources the exegetical difficulties posed by the text itself forced Calvin to realize that his central hermeneutical device brought with it implications with which he was ultimately uncomfortable. That device was double justice.
32
Davis, Thomas J. « Images of Intolerance : John Calvin in Nineteenth-Century History Textbooks ». Church History 65, no 2 (juin 1996) : 234–48. http://dx.doi.org/10.2307/3170290.
Texte intégralRésumé :
The name “John Calvin” and the movement associated with him, Calvinism, serve as rhetorical negatives in the popular language of American culture. In a society often regarded as the most ahistorical in the Western world—an important American proclaimed that “history is bunk”—the name of Calvin, the sixteenth-century Protestant reformer who worked mostly in Geneva, is common enough coinage to show up in a variety of contexts. One can read newspaper stories on baseball, and Calvin is there. Or one can look at a popular book on the drug Prozac and there read about “pharmacological Calvinism.” A moving analysis of the AIDS crisis in the New York Times mentions Calvin. All of the references carry negative connotations of fatalism, guilt, and so on. The word “Calvin” seems to be shorthand for a range of negative thoughts and feelings in the American cultural consciousness.
33
Engammare, Max. « John Calvin’s use of Erasmus ». Erasmus Studies 37, no 2 (2017) : 176–92. http://dx.doi.org/10.1163/18749275-03702008.
Texte intégralRésumé :
It is well known that Calvin made important use of Erasmus—the most quoted author in Calvin’s Commentaries on the New Testament—although he criticized him and contested his position more than regularly. This paper is focusing on a philological use of Erasmus by Calvin in his commentaries to the Canonical Epistles, particularly in the first Epistle of John with the Comma Joanneum (chapter 5). Two questions emerge. First, in which places (loci) did Calvin quote Erasmus in an exegetical or philological way of commenting the New Testament? Second, what did Calvin take and leave from Erasmus’s annotations? At the end of the demonstration, Max Engammare proves that Calvin did not read 1 John 5 with Erasmus’ help. The Reformer was well acquainted both with the problem and Erasmus’ solution, but he accepted the Comma Joanneum without any reservation as something good, even excellent for Christians.
34
Beck, Andreas J. « “Expositio reverentialis” : Gisbertus Voetius’s (1589–1676) Relationship with John Calvin ». Church History and Religious Culture 91, no 1-2 (2011) : 121–33. http://dx.doi.org/10.1163/187124111x557809.
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The important Dutch scholastic theologian Gisbertus Voetius (1589–1676) held John Calvin in high esteem and was very familiar with his work, although he did not like to be called a Calvinist. This article argues that Voetius’s reading of Calvin is reminiscent of the medieval practice of expositio reverentialis or “respectful explanation.” When Voetius evaluates in his Thersites heautontimorumenos and his Disputationes selectae Calvin’s rejection of the scholastic distinctions between the effective and permissive will of God and between his absolute and ordained power, he argues that Calvin only dismissed their abuse, but not their proper use. This way Voetius defends Calvin against charges by the Remonstrants or Roman Catholic theologians.
35
Batlajery, Agustinus M. L. « Ecumenical Activities of John Calvin ». Journal of Reformed Theology 11, no 3 (2017) : 223–48. http://dx.doi.org/10.1163/15697312-01103015.
Texte intégralRésumé :
When Calvin appeared as one of the reformers of his time, he was accused of being a schismatic and destroyer of the unity of the church that was ruled by the pope. This article intends to demonstrate that Calvin made the greatest effort to participate in several ecumenical meetings between 1540 and 1556 and played a role in resolving the conflicts that threatened church unity and caused separation. Calvin and all the reformers sincerely believed in the existence of one church. He matched word with action and geared his idealism to the situation as it existed. Therefore, it is true to claim that Calvin had a strong ecumenical spirit.
36
Berry, Robert. « Spotlight on the Principles : The Equity Principle through the Voices of African American Male Students ». Mathematics Teaching in the Middle School 10, no 2 (septembre 2004) : 100–103. http://dx.doi.org/10.5951/mtms.10.2.0100.
Texte intégralRésumé :
Calvin is a sixth-grade African American male student in a school district in the southeastern United States. As an elementary school student, Calvin earned the highest level of achievement on his state's standardized mathematics test in grades 3, 4, and 5. In addition, he scored in the 98th percentile on the Iowa Test of Basic Skills in mathematics. On all objective measures in mathematics, Calvin performed well and, in most cases, excelled. In addition, he earned A's and B's consistently in mathematics. Calvin stated that mathematics is his favorite subject and that mathematics comes naturally to him and is easy. He loves challenging mathematics problems and mathematics puzzles.
37
Harding, Matthew Scott. « A Calvinist and Anabaptist Understanding of the Ban ». Perichoresis 10, no 2 (juin 2012) : 165–93. http://dx.doi.org/10.2478/v10297-012-0008-2.
Texte intégralRésumé :
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.
38
Anderson, Marvin. « John Calvin : Biblical Preacher (1539–1564) ». Scottish Journal of Theology 42, no 2 (mai 1989) : 167–81. http://dx.doi.org/10.1017/s0036930600056428.
Texte intégralRésumé :
Calvin is often seen as ‘larger than life’ by his disciples and his enemies. This contention animates a recent article by William Bouwsma, whose forthcoming Oxford monograph is titled,John Calvin: A Sixteenth Century Portrait. One must be cautious in obtruding the historical Calvin over against the theologian, thereby contending that for the Genevan Reformer theological questions were primarily a way of life. For Calvin hisInstitutewas also a response to contemporary theological questions. One such question elicited Calvin's response in 1555 to Laelius Socinus on the merits of Christ. Calvin warns against ‘certain perversely subtle men’ who obscure God's mercy in Christ. Socinus asked whether the death of Christ which won merit for all persons was also meritorious for Christ himself. To set Christ's merit against God's mercy ‘is no less stupid curiosity than their temerity in making such a definition’. Calvin inserted that letter into the 1559Institute. Concurrent with Bouwsma's article, Alister McGrath points to Calvin's response to precise questions raised by thevia modernaschool of theology at Paris under the Scot John Major in which human merit and that of Christ rest on divine good pleasure alone. Calvin's solution is continuous with the voluntarism which he encountered while in Paris.
39
Kinlaw, C. J. « Determinism and the Hiddenness of God in Calvin's Theology ». Religious Studies 24, no 4 (décembre 1988) : 497–509. http://dx.doi.org/10.1017/s0034412500019570.
Texte intégralRésumé :
Julian N. Hartt once observed that Calvin so accentuates divine causation that he denies all secondary agency. A strong statement of God's omnipotence commits Calvin to the position that divine causation is the only connection that has any foundation in reality. And this claim, Hartt noted, places Calvin dangerously close to Spinozism. I have no stake (nor does Hartt) in any analysis that attempts to indicate affinities between Calvin and the Dutch rationalist whom he predates by several generations. But, as Hartt suggested and as I will demonstrate, a persuasive case can be made for Calvin's commitment to a thoroughgoing causal determinism that has God at the helm directing every event. Now one should note at the outset that Calvin has solid theological reasons for stressing the role of God's all-determining will in the course of events. As a Reformation theologian, he is a persistent defender of the utter gratuitousness of grace, thereby denying that the moral, spiritual, and epistemological chasm separating the human and the divine can in any way be reconciled by human being. Yet, for Calvin, grace possesses an omnicompetence – even faith is the gift of grace – which, when examined within the total context of his thought, reveals the radical dependence of the entire created order upon the will of God.
40
Sulistio, Thio Christian. « Kesaksian Internal Roh Kudus menurut John Calvin ». Veritas : Jurnal Teologi dan Pelayanan 3, no 2 (20 décembre 2018) : 243–53. http://dx.doi.org/10.36421/veritas.v3i2.97.
Texte intégralRésumé :
Doktrin kesaksian internal Roh Kudus merupakan doktrin yang sangat penting bagi kekristenan terutama kalangan Reformed, terutama dalam membentuk epistemologi Kristen. Mengapa kita menerima kekristenan sebagai pengajaran yang benar dari Allah? Mengapa kita menerima Alkitab sebagai firman Allah? Jawabannya ada pada kesaksian internal Roh Kudus. Di dalam artikel ini kita akan membahas doktrin kesaksian internal Roh Kudus menurut salah seorang tokoh Reformator, yaitu John Calvin. Dibandingkan Luther, Calvin mengajarkan doktrin ini lebih jelas. Setiap kali orang berbicara mengenai otoritas Alkitab maka ia juga akan berbicara tentang kesaksian internal Roh Kudus menurut Calvin. Doktrin ini juga penting bagi kita untuk memahami seluruh doktrin pengetahuan akan Allah dan seluruh sistem teologi Calvin. Bagi Calvin sendiri doktrin ini merupakan dasar dari seluruh pengetahuan akan Allah. B. B. Warfield mengatakan demikian, “His doctrine of the testimony of the Holy Spirit is the keystone of his doctrine of the knowledge of God.” Meski demikian doktrin ini bukan tanpa kritikan. David Friedrich Strauss, misalnya, pernah mengatakan bahwa doktrin ini merupakan titik lemah dari teologi Protestan. Karena tidak ada dasar rasional bagi seseorang untuk percaya kepada Alkitab sebagai firman Allah ketika seseorang hanya menunjuk kembali kepada Allah.2 Argumen demikian diangap argumen sirkular dan lemah. Bagaimana sebenarnya doktrin ini menurut Calvin? Apa kaitan antara doktrin ini dan otoritas Alkitab? Apakah doktrin ini mengabaikan “pembuktian rasional”? Artikel ini akan mencoba menjawab pertanyaan tersebut. Untuk itu yang pertama-tama akan dibahas adalah konteks historis doktrin ini dan konteksnya di dalam Institutio. Setelah itu akan dibahas kaitan doktrin ini dengan otoritas Alkitab kemudian kaitannya dengan “pembuktian rasional” menurut Calvin.
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van Keulen, Geertje, Lubbert Dijkhuizen et Wim G. Meijer. « Effects of the Calvin Cycle on Nicotinamide Adenine Dinucleotide Concentrations and Redox Balances ofXanthobacter flavus ». Journal of Bacteriology 182, no 16 (15 août 2000) : 4637–39. http://dx.doi.org/10.1128/jb.182.16.4637-4639.2000.
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ABSTRACT The levels of reduced and oxidized nicotinamide adenine dinucleotides were determined in Xanthobacter flavus during a transition from heterotrophic to autotrophic growth. Excess reducing equivalents are rapidly dissipated following induction of the Calvin cycle, indicating that the Calvin cycle serves as a sink for excess reducing equivalents. The physiological data support the conclusion previously derived from molecular studies in that expression of the Calvin cycle genes is controlled by the intracellular concentration of NADPH.
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Mires, Carolyn B., et David L. Lee. « Calvin Won’t Sit Down ! The Daily Behavior Report Card : A Practical Technique to Change Student Behavior and Increase School-Home Communication ». Beyond Behavior 26, no 2 (28 juin 2017) : 89–95. http://dx.doi.org/10.1177/1074295617711716.
Texte intégralRésumé :
Calvin is a student who will not stay in his seat. He calls out constantly. Calvin does not complete his class work, and his homework is rarely returned. Do you have a student like Calvin? Does he fail to turn in homework, or act disrespectfully toward teachers and peers? Easy to implement, the Daily Behavior Report Card is an empirically based behavioral intervention that can help busy teachers better manage their classroom.
43
Djung, Philip K. H. « Pandangan Kalvin Tentang Hari Sabat ». Veritas : Jurnal Teologi dan Pelayanan 13, no 2 (1 octobre 2012) : 189–201. http://dx.doi.org/10.36421/veritas.v13i2.265.
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Sabat telah menjadi topik debat yang hangat sejak zaman Reformasi. Pandangan Reformator John Calvin pun sering dikutip baik oleh mereka yang setuju maupun yang tidak setuju dengan pandanganya. Hal ini lebih disebabkan oleh kompleksitas pandangannya dan juga luasnya cakupan penulisan Calvin tentang topik ini. Selain itu, sikapnya dalam menjaga hari Sabat juga turut dipertanyakan. … Dalam tulisan ini saya akan menunjukkan bahwa bagi Calvin, sejauh itu menyangkut “istirahat rohani,” ibadah komunal, dan perbuatan baik, maka hukum ke-4 masih berlaku bagi orang Kristen hari ini dan seharusnya dijalankan dengan penuh ketekunan, namun bukan legalistik ataupun takhayul. Artikel ini akan membahas pengertian Calvin tentang tujuan perintah ke-4, diikuti dengan tiga fungsi hukum tersebut beserta penerapannya. Kemudian, saya akan menarik kesimpulan dari keseluruhan pembahasan.
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Jeffreys, Derek S. « “It's a Miracle of God That There Is Any Common Weal among Us” : Unfaithfulness and Disorder in John Calvin's Political Thought ». Review of Politics 62, no 1 (2000) : 107–30. http://dx.doi.org/10.1017/s0034670500030266.
Texte intégralRésumé :
Disorder is a constant theme in John Calvin's political work. Calvin describes politics as a chaotic arena, precariously held together by contending forces. However, few who write on Calvin recognize how disorder shapes his political reflections. Calvin analyzes disorder by tracing it to unfaithfulness, the failure to acknowledge God's goodness. Created in the image of God, human beings reject divine goodness ungratefully, plunging themselves into sin. In leaders, this unfaithfulness produces pride and mistrust which create conflict within and among political communities. In groups, unfaithfulness spawns cruelty, leading violent mobs to kill the innocent and denigrate the image of God. By exploring mob and political violence, Calvin draws attention to those forces sustaining order. Natural sensibilities, conscience, and divine providence restrain the worst excesses in human beings.
45
Johnson, Merwyn S., Ford Lewis Battles et Robert Benedetto. « Interpreting John Calvin. » Sixteenth Century Journal 29, no 1 (1998) : 88. http://dx.doi.org/10.2307/2544395.
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Spalding, James C., et Richard C. Gamble. « Calvin and Calvinism. » Sixteenth Century Journal 24, no 4 (1993) : 1046. http://dx.doi.org/10.2307/2541703.
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Klauber, Martin I., et David C. Steinmetz. « Calvin in Context. » Sixteenth Century Journal 28, no 1 (1997) : 289. http://dx.doi.org/10.2307/2543296.
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Cooney, Anthony. « Chesterton and Calvin ». Chesterton Review 27, no 1 (2001) : 285. http://dx.doi.org/10.5840/chesterton2001271/2135.
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Carson, Ciarán. « Calvin Klein's "Obsession" ». Irish Review (1986-), no 1 (1986) : 81. http://dx.doi.org/10.2307/29735254.
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Okab Lee. « Soteriology of Calvin ». Theological Forum 62, no ll (décembre 2010) : 179–204. http://dx.doi.org/10.17301/tf.2010.62..008.
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