Abstract
This paper addresses various questions about the "Gospel According to John", focusing on its prologue and verses 1-5. Various scholars and their opinions about issues in this gospel are quoted and further discussed. The paper notes that the prologue has sparked great debate and dialogue in the search for the truth and understanding of the nature of what it means to be divine as well as what it means to be human. The paper includes an appendix showing a facsimile of an original manuscript of the "Gospel of John."

From the Paper
"Taking the Gospel of John as a whole and the prologue in particular one must remember that it is primarily a tale of revelation and not necessarily cosmological or even theological speculation and argument. In some sense the entire Gospel itself is akin to a liturgical hymn so it is no mystery that many feel that it begins that way. The images in the prologue reveal the experience, as John sees it, of encountering and understanding the nature of God within and without."

Tags:New Testament, Christiology, John Calvin, epistle

Abstract
This book review of "A Life of John Calvin" written by Christian apologist and scientific theologian Alister McGrath suggests that McGrath's denunciation of the stereotypically negative view of Calvin is refreshing. The author of this paper critically analyzes the biography, illustrates how McGrath draws heavily on the classic works of Beza (1564) and Colladon (1565), and concludes by arguing that the book is especially valuable because McGrath's clearheaded presentation of the Swiss Reformation may help shift the public opinion about John Calvin.

From the Paper
"McGrath begins by setting the stage for the reform of the Church in Europe. Renaissance popes, he says, were "presiding over a period of moral degeneration, financial intrigue and spectacularly unsuccessful power politics, which seriously challenged the credibility of the Church as a spiritual and moral guide." (3) He credits the rise of adult literacy, anti-clericalism, and, especially, of personal faith, for the ready acceptance by many for a new look at the old institution. Such figures as Jacques Lefevre d'Etaples, Guillaume Bri onnet, and John Colet, with their religious humanism, were "breathing the fresh air of the New Testament" (7) into the Church and the Church had not chosen to respond harshly to this development (owing, perhaps, to the dismal disarray that characterized papal authority at that time). McGrath concludes that when Luther began to promote his reform, using some of the same arguments that these others had used to make his case against the Roman Catholic Church, the result was that their views were marked as heretical with his, rather than his being marked as orthodox with theirs. In other words, where the Church had been content to largely ignore the earlier humanists, they could not do so with Luther (who challenged them openly) and, consequently, it is McGrath's opinion that Luther cast aspersion on his predecessors in the process. While this may be true, it in no way mitigates the necessity for the reform of the Church which had itself moved far afield of biblical theology. Thus, while McGrath seems to be critical of Luther's candid methodology, he surely cannot mean that Luther should have remained silent. So, if his critique is genuine, it is nevertheless moot."

Tags:calvinism christian church reformation, martin luther

Abstract
This paper provides an analysis of the religious reforms associated with John Huss, the Synod of Dort, and those references in John Gaddis' "Reflections." The analysis focuses on how all of the texts are tied together by a focus on religious reform and persecution.

From the Paper
"A look at the religious ideology and issues in the works of John Huss, the reforms implemented at the Synod of Dort and those in John Gaddis' "Reflections", shows a continuing theme of religious reform and persecution that connects the texts of all three and were common to the era when each were documented. This analysis will discuss these common themes in all three texts, including how Gaddis' "Reflections" in making direct reference to each..."

Tags:heresy, heretic, Calvinism, Arminianism, Catholicism, Pope, indulgences, atonement, grace, saints, election

Abstract
This paper explains how and why the concepts of revelation as asserted by Donald Bloesch and John Calvin are in diametric opposition. Next, the author relates evaluations of Bloesch's and Calvin's individual teachings on particular themes about revelation. The paper concludes that, although the concepts of revelation by both men were very differ, both theologians agree that the revelation of God is seen in Jesus Christ. The paper has footnotes.

Table of Contents:
Introducing John Calvin; Donald G. Bloesch
The Thesis
The Antithesis
The Synthesis
Defining Revelation
Donald Bloesch
John Calvin
Conclusion

From the Paper
"One must be cognizant of the fact meanings of words change as the historical-cultural matrix shifts. This does not mean, albeit that the original words of the faith tradition consequently be jettisoned for an entirely new vocabulary that the latest philosophical trends propose. By its inherent nature, the word "Revelation," Bloesch explains, is salvific. Bloesch concurs with Paul Tillich, the man who coined a number of new words into theological language, "that none of these can ever replace such original words as sin, grace and love, for these contain nuances of meaning that can only be appreciated by those who stand in the same context of faith commitment"."

Tags:proposition, divine status, redefine conscience scripture

Abstract
This paper examines how the theological work of John Calvin revolutionized the approach to Protestant Christianity by thoroughly examining it in a questioning and unflaggingly rational paradigm. It looks at how Calvin spent his life analyzing the connection between Christ, the man of miraculous works, with the life of Christ the God, the crux of his understanding and connection of the two rests in the Three Offices of Christ. It also shows how Calvin systematized the man and his works with the three-fold positions of Christ, first, as a prophet, second as a priest and third as a king.

From the Paper
"Calvin called the second office of Christ that of the Priest. Jesus Christ the Prophet was God's representative to the people; as the Priest, he was their representative to God. In all of his analyses of the doctrinal Christian faith, Calvin singled out Jesus as separate from the standard positions that he did fill, only with abundance, of the Old Testament societies. As Priest, he was different than those normal to the Levitical order by not offering an animal sacrifice to God in repent for sin; Calvin argued that Jesus, himself, was the sacrificial lamb. Calvin said that Christ, as a Priest, entered the Holy of Hollies, the heavenly place, to lead in the people before the presence of God. Calvin says that Christ, as a man and Priest, is able to do so as other priests did, but as God, was able to live there forever."

Tags:jesus, christ, priest, king, god

Abstract
This essay discusses how Martin Luther diverged theologically from the Catholic Church, the ways in which Zwingli's and Calvin's theology differed from Luther's, and the long terms effects of the Protestant Reformation movement on European politics and society. Martin Luther, Ulrich Zwingli, and John Calvin were the central figures in the Protestant Reform Movement of the 16th century. Since Luther had initiated the process of religious reform and taken a bold stand against the hitherto all-powerful Roman Church, he is widely considered to be one of the most crucial figures in modern Western history with his influence extending beyond religion into politics, economics, and education.
Zwingli and Calvin also played significant roles in simplifying the Christian theology and in consolidating the Protestant Reform movement in Europe, though they had their theological differences with Luther.

From the Paper
"The Roman Catholic Church and the papacy based in Rome had enjoyed an enormous amount of power in Europe and the rest of Western civilization for over a thousand years until a young German monk named Martin Luther (1483-1546) sparked off the Reformation movement of the 16th century in 1517."

Tags:Catholicism, Protestant, Europe

Abstract
This paper discusses the "arbiter" role that religion played to the government and civil society, as reflected in the works of the theologians John Calvin and Thomas More, and political scientist Niccolo Machiavelli. The paper reviews Calvin's "Conversion and Call to Geneva" and More's "Utopia," comparatively analyzing them against Machiavelli's "The Prince".

From the Paper
"Case in point shown in Machiavelli's discourse is the inability of Church leaders to help lead civil society towards betterment and improvement of its state, as Western history had shown. The Pope, as he pointed out, did not have the political power to govern his own clergy, which demonstrates the Pope's inability to govern a bigger number of people, such as civil society. Evidence of the Pope's inability to lead over his clergy is the tendency for cardinals to attempt to usurp each other's, and the Pope's, powers, for their self-promotion and the creation of factions even within the Church organization."

Tags:civil, society, political, leaders, religious, groups, clergy, church

Abstract
This paper provides a brief explanation of the theologies of Martin Luther and John Calvin as well as a note on some of their more significant differences--and how this led to different segments within the Protestant Reformation.

Abstract
Examines the religious ideas of the two leaders of the Protestant Reformation. Social changes of the 16th Century. Luther's challenge to the Church. His concepts of Revelation, faith and the relationship between humanity and God. Calvin's amplification of Luther's ideas. Doctrinal differences between Lutheranism and Calvinism. Calvin's belief in predestination.

From the Paper
"Martin Luther (1483-1546) and John Calvin (1509-1564) were two of the principal leaders of the Protestant Reformation that transformed Western Europe in the sixteenth century. In the German states of the early sixteenth century there was "a combination of circumstances favourable to rebellion," the agricultural peasantry was oppressed and impoverished and the rest of the society strained against the domination of the Church and the excesses of ecclesiastical-temporal rulers of many bishoprics and monasteries (Sykes 28). Yet the form of the vast social change that eventually occurred was very different from outright armed rebellion against the civil or even the ecclesiastical authorities. There were minor peasants' revolts, it is true, but in general social change began in the arena of spiritual matters and this is due almost entirely to Luther's ..."

Abstract
This paper discusses Augustine's, Anselm's and John Calvin's views on salvation. The writer provides the historical and intellectual background for each theologian and summarizes the way in which each approached the question "how are we saved?" The writer also describes their similarities, their differences, and their limitations, and explains why they differ. Calvin was heavily influenced by both Augustine and Anselm. All their views on salvation seem profoundly influenced by their environments in their respective time periods. The writer explains that the limitations of each can shed light on what can better our current understanding of the true meaning of salvation. What is clear from all three theologians is that salvation is something that can be received solely by faith in God.

From the Paper
"Augustine of Hippo lived from 354 to 430 C.E. Early throughout his life, in part because of his reading of Cicero's work he became deeply attracted to the religion of Manichaeism. As Augustine's knowledge increased in both philosophy and scientific issues, he began to see the accumulation of cracks in the edifices of the Manichean religion. Augustine gave up his Manichaeism and became well versed in the works of Plotinus and the Neo Platonists. He eventually became a Christian while still being a Neo Platonist. He saw both views as complimentary to one another which greatly shaped and influenced his theology."

Tags:humanism grace, free will, resurrection Christ predestination reaction atonement