Images from a presentation I'm preparing on the #Calvin Institutes translation.
France in Calvin's Day. Jacques Lefèvre d’Étaples. French humanist Guillaume Budé. Melchior Wolmar.
Calvin's commentary on the Roman Stoic philosopher Seneca's "On Clemency." It didn't sell. Calvin decides to focus elsewhere. His first theological work, Psychopannychia, which his friends urged him not to publish, and which he delayed until 1542.
One of the inflammatory placards of the infamous affair thereof, 1534. Less successful at promoting the Protestant cause than a press conference at Four Seasons Total Landscaping. Francis I cracks down (a placard was posted on his bedroom door); 35 protestants burned in Paris.
Calvin, who had been hiding for about a year after being associated with Nicholas Cop's academic address that sounded way too Lutheran to Sorbonne theologians, decided it was a good time to get out of France. He took refuge in Basel, a hotbed of humanists & religious reformers.
For example: Simon Grynaeus, Professor of Greek; Sebastian Münster the Hebrew scholar; Heinrich Bullinger, successor to Zwingli in Zürich.
There, Calvin publishes his little book on the Reformed faith, The Institutes of the Christian Religion. It sold well. This copy is at Princeton Theological Seminary, once owned by BB Warfield.
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John #Calvin on how to esteem and interact with others, Institutes 3.7.4 #AmTranslating
"So, every person, in flattering themselves, carries a sort of kingdom in their heart.
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Unduly attributing the things that they find pleasing to themselves, they criticize the character and habits of others. And if they get into a conflict, then their venom bursts out.
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Yes, many people put on a show of some gentleness as long as they find everything pleasant and congenial, but how few of them will maintain that same tone of moderation when they are annoyed and irritated?
"So, with respect to both tables of the law, [Paul] directs us to put off our own nature and reject whatever our reason and will dictate. Next, he distills all of life’s actions into three parts:
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soberness, righteousness [or justice], and godliness. Of these, soberness obviously refers to both chastity and moderation as well as to a pure and sparing use of temporal goods and patience in poverty.
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Righteousness includes all the duties of equity so that each person is given their due. Next comes godliness, which unites us with God in true holiness after we have been separated from the impurities of the world.
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“…in opposition to the perceived promiscuity of contemporary society, which they attribute to the influences of modern feminism and its sexual ethic of liberation,
many evangelicals have attempted to resurrect the nineteenth-century idealization of female purity. Through an elaborate “purity culture” consisting of scripted purity pledges, father-daughter balls, purity rings, and the rhetoric of warriors and princesses,
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evangelicals have worked to reinstitute an ethic of feminine restraint.” Some similarities to Bushnell, “However, whereas contemporary evangelical purity culture focuses chiefly on the purity of young women—
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