Calvinism (also called the Reformed tradition or the Reformed faith) is a major branch of Protestantism that follows the theological tradition and forms of Christian practice of John Calvin and other Reformation-era theologians. Calvinists broke with the Roman Catholic Church but differed with Lutherans on the real presence of Christ in the Lord's Supper, theories of worship, and the use of God's law for believers, among other things.
Calvinism can be a misleading term because the religious tradition it denotes is and has always been diverse, with a wide range of influences rather than a single founder. The movement was first called "Calvinism" by Lutherans who opposed it, and many within the tradition would prefer to use the word Reformed. Since the Arminian controversy, the Reformed (as a branch of Protestantism distinguished from Lutheranism) are divided into Arminians and Calvinists, however it is now rare to call Arminians Reformed, as many see these two schools of thought as opposed, making the terms Calvinist and Reformed synonymous.
While the Reformed theological tradition addresses all of the traditional topics of Christian theology, the word Calvinism is sometimes used to refer to particular Calvinist views on soteriology and predestination, which are summarized in part by the five points of Calvinism. Some have also argued that Calvinism as a whole stresses the sovereignty or rule of God in all things – in salvation but also in all of life.
Early influential Reformed theologians include John Calvin, Ulrich Zwingli, Martin Bucer, Heinrich Bullinger, Peter Martyr Vermigli, Theodore Beza, and John Knox. In the twentieth century, Abraham Kuyper, Herman Bavinck, B. B. Warfield, Karl Barth, and Cornelius Van Til were influential, while contemporary Reformed theologians include J. I. Packer, R. C. Sproul, N. T. Wright, Timothy J. Keller, Alister McGrath, John Piper, and Michael Horton.
The biggest Reformed association is the World Communion of Reformed Churches with more than 80 million members in 211 member denominations around the world. There are more conservative Reformed federations like the World Reformed Fellowship and the International Conference of Reformed Churches, as well as independent churches.
- 1 History
- 2 Theology
- 3 Variants
- 4 Social and economic influences
- 5 Politics and society
- 6 See also
- 7 References
- 8 Bibliography
- 9 Further reading
- 10 External links
First-generation Reformed theologians include Huldrych Zwingli (1484–1531), Martin Bucer (1491–1551), Wolfgang Capito (1478–1541), John Oecolampadius (1482–1531), and Guillaume Farel (1489–1565). These reformers came from diverse academic backgrounds, but later distinctives of Reformed theology can already be detected in their thought, especially the priority of scripture as a source of authority. Scripture was also viewed as a unified whole, which led to a covenantal theology of the sacraments of baptism and the Lord's Supper as visible signs of the covenant of grace. Another Reformed distinctive present in these theologians was their denial of the bodily presence of Christ in the Lord's supper. Each of these theologians also understood salvation to be by grace alone, and affirmed a doctrine of particular election (the teaching that some people are chosen by God for salvation). Martin Luther and his successor Philipp Melanchthon were undoubtedly significant influences on these theologians, and to a larger extent later Reformed theologians. The doctrine of justification by faith alone was a direct inheritance from Luther.
John Calvin (1509–64), Heinrich Bullinger (1504–75), Wolfgang Musculus (1497–1563), Peter Martyr Vermigli (1500–62), and Andreas Hyperius (1511–64) belong to the second generation of Reformed theologians. Calvin's Institutes of the Christian Religion (1536–59) was one of the most influential theologies of the era. Toward the middle of the 16th century, the Reformed began to commit their beliefs to confessions of faith, which would shape the future definition of the Reformed faith. The 1549 Consensus Tigurinus brought together those who followed Zwingli and Bullinger's memorialist theology of the Lord's supper, which taught that the supper simply serves as a reminder of Christ's death, and Calvin's view that the supper serves as a means of grace with Christ actually present, though spiritually rather than bodily. The document demonstrates the diversity as well as unity in early Reformed theology. The remainder of the 16th century saw an explosion of confessional activity. The stability and breadth of Reformed theology during this period stand in marked contrast to the bitter controversy experienced by Lutherans prior to the 1579 Formula of Concord.
Due to Calvin's missionary work in France, his programme of reform eventually reached the French-speaking provinces of the Netherlands. Calvinism was adopted in the Electoral Palatinate under Frederick III, which led to the formulation of the Heidelberg Catechism in 1563. This and the Belgic Confession were adopted as confessional standards in the first synod of the Dutch Reformed Church in 1571. Leading divines, either Calvinist or those sympathetic to Calvinism, settled in England (Martin Bucer, Peter Martyr, and Jan Łaski) and Scotland (John Knox). During the English Civil War, the Calvinistic Puritans produced the Westminster Confession, which became the confessional standard for Presbyterians in the English-speaking world. Having established itself in Europe, the movement continued to spread to other parts of the world including North America, South Africa, and Korea.
Calvin did not live to see the foundation of his work grow into an international movement; but his death allowed his ideas to break out of their city of origin, to succeed far beyond their borders, and to establish their own distinct character.
Although much of Calvin's work was in Geneva, his publications spread his ideas of a "correctly" reformed church to many parts of Europe. In Switzerland some cantons are still Reformed and some are Catholic. Calvinism became the theological system of the majority in Scotland (see John Knox), the Netherlands, with men such as William Ames, T. J. Frelinghuysen and Wilhelmus à Brakel and parts of Germany (especially those adjacent to the Netherlands) with the likes of Olevianus and his colleague Zacharias Ursinus. In Hungary and then independent Transylvania Calvinism was a significant religion. In the 16th century the Reformation gained many supporters especially in Eastern Hungary and Transylvania. In these parts the Reformed nobles protected the faith. Today there are about 3.5 million Hungarian Reformed people worldwide. It was influential in France, Lithuania and Poland. Calvinism gained some popularity in Scandinavia, especially Sweden, but was rejected in favor of Lutheranism after the Synod of Uppsala in 1593.
Most settlers in the American Mid-Atlantic and New England were Calvinists, including the English Puritans, the French Huguenot and Dutch settlers of New Amsterdam (New York), and the Scotch-Irish Presbyterians of the Appalachian back country. Dutch Calvinist settlers were also the first successful European colonizers of South Africa, beginning in the 17th century, who became known as Boers or Afrikaners.
Sierra Leone was largely colonized by Calvinist settlers from Nova Scotia, who were largely Black Loyalists, blacks who had fought for the British during the American War of Independence. John Marrant had organized a congregation there under the auspices of the Huntingdon Connection. Some of the largest Calvinist communions were started by 19th and 20th century missionaries. Especially large are those in Indonesia, Korea and Nigeria. In South Korea there are 20,000 Presbyterian congregations in about 9–10 million church members, scattered in more than 100 Presbyterian denominations. In Korea Presbyterianism is far the biggest Christian denomination.
A 2011 report of the Pew Forum on Religious and Public Life estimated that members of Presbyterian or Reformed churches make up 7% of the 801 million Protestants globally, or approximately 56 million people. Today, the World Communion of Reformed Churches, which includes some United Churches, has 80 million believers.
Many conservative Reformed churches wich are strongly Calvinistic formed the World Reformed Fellowship wich has about 67 member denominations, most are not part of the World Communion of Reformed Churches because of its ecumenial attire. The International Conference of Reformed Churches is another conservative association.
Revelation and Scripture
Reformed theologians believe that God communicates knowledge of himself to people through the Word of God. People are not able to know anything about God except through this self-revelation. Speculation about anything which God has not revealed through his Word is not warranted. The knowledge people have of God is different from that which they have of anything else because God is infinite, and finite people are incapable of comprehending an infinite being. While the knowledge revealed by God to people is never incorrect, it is also never comprehensive.
According to Reformed theologians, God's self-revelation is always through his son Jesus Christ, because Christ is the only mediator between God and people. Revelation of God through Christ comes through two basic channels. The first is creation and providence, which is God's creating and continuing to work in the world. This action of God gives everyone knowledge about God, but this knowledge is only sufficient to make people culpable for their sin; it does not include knowledge of the gospel. The second channel through which God reveals himself is redemption, which is the gospel of salvation from condemnation which is punishment for sin.
In Reformed theology, the Word of God takes several forms. Jesus Christ himself is the Word Incarnate. The prophesies about him said to be found in the Old Testament and the ministry of the apostles who saw him and communicated his message are also the Word of God. Further, the preaching of ministers about God is the very Word of God because God is considered to be speaking through them. God also speaks through human writers in the Bible, which is composed of texts set apart by God for self-revelation.
Reformed theologians affirm that the Bible is true, but differences emerge among them over the meaning and extent of its truthfulness. Conservative followers of the Princeton theologians take the view that the Bible is true and inerrant, or incapable of error or falsehood, in every place. Another view, influenced by the teaching of Karl Barth and Neo-Orthodoxy, is found in the Presbyterian Church (U.S.A.)'s Confession of 1967. Those who take this view believe the Bible to be the primary source of our knowledge of God, but also that some parts of the Bible may be false, not witnesses to Christ, and not normative for today's church. Dawn DeVries, a professor at Union Presbyterian Seminary, has written that Barth's doctrine of Scripture is not capable of resolving conflicts in contemporary churches, and proposed that Scripture not be thought of as the Word of God at all, but only human reports of the revealed Jesus Christ.
Reformed theologians use the concept of covenant to describe the way God enters fellowship with people in history. Sixteenth and seventeenth-century theologians developed a system called "covenant theology" or "federal theology" which many conservative Reformed churches continue to affirm today. This system orders God's life with people primarily in two covenants: the covenant of works and the covenant of grace. The covenant of works is made with Adam and Eve in the Garden of Eden. The terms of the covenant are that God provides a blessed life in the garden on condition that Adam and Eve obey God's law perfectly. Because Adam and Eve broke the covenant by eating the forbidden fruit, they became subject to death and were banished from the garden. This sin was passed down to all mankind because all people are said to be in Adam. Federal theologians usually infer that Adam and Eve would have gained immortality had they obeyed perfectly.
The covenant of grace is made immediately following Adam and Eve's sin. In it, God graciously offers salvation from death on condition of faith in God. This covenant is administered in different ways throughout the Old and New Testaments, but retains the substance of being free of a requirement of perfect obedience.
Through the influence of Karl Barth, many contemporary Reformed theologians have discarded the covenant of works, along with other concepts of federal theology. Barth saw the covenant of works as disconnected from Christ and the gospel, and rejected the idea that God works with people in this way. Instead, Barth argued that God always interacts with people under the covenant of grace, and that the covenant of grace is free of all conditions whatsoever. Barth's theology and that which follows him has been called "monocovenantal" as opposed to the "bi-covenantal" scheme of classical federal theology.
For the most part, the Reformed tradition did not modify the medieval consensus on the doctrine of God. God's character is described primarily using three adjectives: eternal, infinite, and unchangeable. Contemporary theologians have argued that this traditional focus on God's inner life as a static, perfect substance is problematic. This way of thinking about God is said to reinforce patriarchy, violence against minorities, and individualism. Instead, theologians such as Shirley Guthrie have proposed that rather than conceiving of God in terms of his attributes and freedom to do as he pleases, the doctrine of God is to be based on God's work in history and his freedom to live with and empower people.
Traditionally, Reformed theologians have also followed the medieval tradition going back to the early church councils of Nicaea and Chalcedon on the doctrine of the Trinity. God is affirmed to be one God in three persons (Father, Son, and Holy Spirit), with the Son begotten by the Father and the Holy Spirit proceeding from the Father and Son. However, contemporary theologians have been critical of aspects of Western views here as well. Drawing on the Eastern tradition, these Reformed theologians have proposed a "Social Trinity" where the persons of the Trinity only exist in their life together as persons-in-relationship.
Calvinism teaches that people are totally depraved or totally inadequate in their ethical nature, necessitating the sovereign grace of God for salvation. It states that fallen people are morally and spiritually incapable of following God or redeeming themselves. They see redemption as the work of God; God changes their unwilling hearts from rebellion to eager obedience.
In this view, people are at the complete and total mercy of God, who would be just in condemning all people for their sins, though God has chosen to show mercy to some, not all. In Calvinism some are saved while others are condemned, not because of inclination, foreseen faith, or any virtue in people but because God chooses to have mercy on them (Romans 9:16–17) according to his own purpose which is, ultimately, to glorify Himself (Ephesians 1:11–12). A person must believe the gospel and repent to be saved, but this compliance of faith is a gift from God (Philippians 1:29; Ephesians 2:8), and thus God completely and sovereignly achieves the salvation of sinners, including the chief (1 Timothy 1:15). In other words, faith is a fruit of regeneration, not the cause of it. God saves sinners so that they will believe, not because they believe out of their own resources. Many Reformed theologians teach that people are predestinated to damnation (as the doctrine of reprobation). There is less agreement among the Reformed regarding reprobation than predestination to salvation (the doctrine of election).
Calvinism is distinct from other similar Protestant theologies such as Molinism, Lutheranism, and Classical Arminianism in this area, but they share much common ground with each other. For instance, the Calvinist doctrine that God saves some but not all is agreed upon by Molinists, Classical Arminians, and Lutherans. Only Universalists would dispute the limitation of the atonement. The issue disagreed upon is how and why the atonement is limited. There is also agreement that faith is not meritorious, nor does faith initiate God's salvation, because faith in God is itself a gift from God, received "as a beggar receives a gift," a description used by both Calvinists and Arminians. These branches of Protestant theology agree a person cannot exercise faith in God without God first choosing to work spiritually in that person (as semi-Pelagianism asserted). The history of Calvinist-Arminian debate here does not revolve around the five solae or the [limited] number of men saved, or whether people 'merit' salvation through faith or virtue, but it centers on other issues surrounding the reason why some are saved while others are not in the interplay of God's sovereign will and man's will.
In practice, Calvinists teach sovereign grace mostly for encouragement of the church because Calvinists believe the doctrine validates the extent of God's love for saving those who are not able to follow him, or choose not to do so, as well as defeating pride and self-reliance and stressing Christians' total need for and dependence on the grace of God. In a similar way, sanctification in the Calvinist view involves a frequent dependence on God to gain victory over sin, and experience the joy of the Lord.
Five points of Calvinism
|The Five Points
|Perseverance of the saints|
Most objections to and attacks on Calvinism focus on the "five points of Calvinism," also called the doctrines of grace, and remembered by the mnemonic "TULIP." The five points are popularly said to summarize the Canons of Dort, however there is no historical relationship between them, and some scholars argue that their language distorts the meaning of the Canons, Calvin's theology, and the theology of 17th-century Calvinistic orthodoxy, particularly in the language of total depravity and limited atonement. The five points were popularized in the 1963 booklet The Five Points of Calvinism Defined, Defended, Documented by David N. Steele and Curtis C. Thomas. The origin of the five points and the acronym is uncertain, but it was used by Cleland Boyd McAfee as early as circa 1905. An early printed appearance of the T-U-L-I-P acronym is in Loraine Boettner's 1932 book, “The Reformed Doctrine Of Predestination”. The acronym was very cautiously if ever used by Calvinist apologists and theologians before the booklet by Steele and Thomas.
The central assertion of these points is that God saves every person upon whom he has mercy, and that his efforts are not frustrated by the unrighteousness or inability of humans.
- "Total depravity," also called "total inability," asserts that as a consequence of the fall of man into sin, every person is enslaved to sin. People are not by nature inclined to love God but rather to serve their own interests and to reject the rule of God. Thus, all people by their own faculties are morally unable to choose to follow God and be saved because they are unwilling to do so out of the necessity of their own natures. (The term "total" in this context refers to sin affecting every part of a person, not that every person is as evil as they could be). This doctrine is derived from Augustine's explanation of Original Sin. While the phrases "totally depraved" and "utterly perverse" were used by Calvin, what was meant was the inability to save oneself from sin rather than being absent of goodness. Phrases like "total depravity" cannot be found in the Canons of Dort, and the Canons as well as later Reformed orthodox theologians arguably offer a more moderate view of the nature of fallen humanity than Calvin.
- "Unconditional election" asserts that God has chosen from eternity those whom he will bring to himself not based on foreseen virtue, merit, or faith in those people; rather, his choice is unconditionally grounded in his mercy alone. God has chosen from eternity to extend mercy to those he has chosen and to withhold mercy from those not chosen. Those chosen receive salvation through Christ alone. Those not chosen receive the just wrath that is warranted for their sins against God.
- "Limited atonement," also called "particular redemption" or "definite atonement", asserts that Jesus's substitutionary atonement was definite and certain in its purpose and in what it accomplished. This implies that only the sins of the elect were atoned for by Jesus's death. Calvinists do not believe, however, that the atonement is limited in its value or power, but rather that the atonement is limited in the sense that it is intended for some and not all. Some Calvinists have quipped, "The atonement is sufficient for all and efficient for the elect," while other Calvinists find such wording confusing rather than helpful.[who?] All Calvinists would affirm that the blood of Christ was sufficient to pay for every single human being IF it were God's intention to save every single human being. But Calvinists are also quick to point out that Jesus did not spill a drop of blood in vain (Galatians 2:21), and therefore, we can only be sure that His blood sufficed for those for whom it was intended, however many (Matthew 26:28) or few (Matthew 7:14) that may be. Some Calvinists also teach that the atonement accomplished certain benefits for all mankind, albeit, not their eternal salvation. The doctrine is driven by the Calvinistic concept of the sovereignty of God in salvation and their understanding of the nature of the atonement. At the Synod of Dort, both sides agreed that the atonement of Christ's death was sufficient to pay for all sin and that it was only efficacious for some (it only actually saved some). The controversy centered on whether this limited efficacy was based on God's election (the view of the Synod and of later Reformed theologians) or on the choice of each person and God's foreknowledge of that choice (the view of Arminius).
- "Irresistible grace," also called "efficacious grace", asserts that the saving grace of God is effectually applied to those whom he has determined to save (that is, the elect) and overcomes their resistance to obeying the call of the gospel, bringing them to a saving faith. This means that when God sovereignly purposes to save someone, that individual certainly will be saved. The doctrine holds that this purposeful influence of God's Holy Spirit cannot be resisted, but that the Holy Spirit, "graciously causes the elect sinner to cooperate, to believe, to repent, to come freely and willingly to Christ." This is not to deny the fact that the Spirit’s outward call (through the proclamation of the Gospel) can be, and often is, rejected by sinners; rather, it’s that inward call which cannot be rejected. In fact, every saved person can testify how, at some point in their life, they “felt overwhelmingly compelled” to believe in Christ, as if they “had no choice but to follow Him.” This is what is meant by the effectual calling of God.
- "Perseverance of the saints" (or perseverance of God with the saints) (the word "saints" is used to refer to all who are set apart by God, and not of those who are exceptionally holy, canonized, or in heaven) asserts that since God is sovereign and his will cannot be frustrated by humans or anything else, those whom God has called into communion with himself will continue in faith until the end. Those who apparently fall away either never had true faith to begin with (1 John 2:19), or, if they are saved but not presently walking in the Spirit, they will be divinely chastened (Hebrews 12:5–11) and will repent (1 John 3:6–9).
Nature of the atonement
An additional point of disagreement with Arminianism implicit in the five points is the Calvinist understanding of the doctrine of Jesus's substitutionary atonement as a punishment for the sins of the elect, which was developed by St. Augustine and especially St. Anselm and Calvin himself. Calvinists argue that if Christ takes the punishment in the place of a particular sinner, that person must be saved since it would be unjust for him then to be condemned for the same sins. The definitive and binding nature of this satisfaction model has strong implications for each of the five TULIP points, and it has led some Arminians to subscribe instead to the governmental theory of atonement. Under that theory, no particular sins or sinners are in view, but all of humanity are included in those whose sins have been taken away. The atonement was not the penalty of the law, but a substitute for the penalty, which allows God to remit the penalty by his grace when any sinner repents and believes in Jesus as the Christ.
Comparison among Protestants
|Human will||For Calvin, humanity possesses “free will,” but it is in bondage to sin, until it is “transformed.”||For Luther, humanity possesses free-will/free choice in regard to “goods and possessions,” but regarding “salvation or damnation” people are in bondage either to God or Satan.”||For Arminius, humanity possesses freedom from necessity, but not “freedom from sin” unless enabled by “prevenient grace.”|
|Election||Unconditional election to salvation with those outside the elect foreordained to damnation: double predestination.||Unconditional predestination to salvation for the elect.||Conditional election in view of foreseen faith or unbelief.|
|Justification and atonement||Justification is limited to those predestined to salvation, completed at Christ's death.||Justification by faith alone, completed at Christ's death.||Justification made possible for all through Christ's death, but only completed upon choosing faith in Jesus.|
|Conversion||Monergistic, through the inner calling of the Holy Spirit, irresistible.||Monergistic, through the means of grace, resistible.||Synergistic, resistible due to the common grace of free will.|
|Perseverance and apostasy||Perseverance of the saints: the eternally elect in Christ will certainly persevere in faith.||Falling away is possible, but God gives assurance of perseverance.||Preservation is conditional upon continued faith in Christ; with the possibility of a final apostasy.|
Regulative principle of worship
The regulative principle of worship is a teaching shared by some Calvinists and Anabaptists on how the Bible orders public worship. The substance of the doctrine regarding worship is that God institutes in the Scriptures everything he requires for worship in the Church and that everything else is prohibited. As the regulative principle is reflected in Calvin's own thought, it is driven by his evident antipathy toward the Roman Catholic Church and its worship practices, and it associates musical instruments with icons, which he considered violations of the Ten Commandments' prohibition of graven images.
On this basis, many early Calvinists also eschewed musical instruments and advocated a capella exclusive psalmody in worship, though Calvin himself allowed other scriptural songs as well as psalms, and this practice typified presbyterian worship and the worship of other Reformed churches for some time. The original Lord's Day service designed by John Calvin was a highly liturgical service with the Creed, Alms, Confession and Absolution, the Lord's supper, Doxologies, prayers, Psalms being sung, the Lords prayer being sung, Benedictions.
Since the 19th century, however, some of the Reformed churches have modified their understanding of the regulative principle and make use of musical instruments, believing that Calvin and his early followers went beyond the biblical requirements and that such things are circumstances of worship requiring biblically-rooted wisdom, rather than an explicit command. Despite the protestations of those who hold to a strict view of the regulative principle, today hymns and musical instruments are in common use, as are contemporary worship music styles with elements such as worship bands.
The Westminster Confession of Faith limits the sacraments to baptism and the Lord's Supper. Sacraments are denoted "signs and seals of the covenant of grace." Westminster speaks of "a sacramental relation, or a sacramental union, between the sign and the thing signified; whence it comes to pass that the names and effects of the one are attributed to the other." Baptism is for infant children of believers as well as believers, as it is for all the Reformed except Baptists and some Congregationalists. Baptism admits the baptized into the visible church, and in it all the benefits of Christ are offered to the baptized. On the Lord's supper, Westminster takes a position between Lutheran sacramental union and Zwinglian memorialism: "the Lord's supper really and indeed, yet not carnally and corporally, but spiritually, receive and feed upon Christ crucified, and all benefits of his death: the body and blood of Christ being then not corporally or carnally in, with, or under the bread and wine; yet, as really, but spiritually, present to the faith of believers in that ordinance as the elements themselves are to their outward senses."
The 1689 London Baptist Confession of Faith does not use the term sacrament, but describes baptism and the Lord's supper as ordinances, as do most Baptists Calvinist or otherwise. Baptism is only for those who "actually profess repentance towards God," and not for the children of believers. Baptists also insist on immersion or dipping, in contradistinction to other Reformed Christians. The Baptist Confession, describes the Lord's supper as "the body and blood of Christ being then not corporally or carnally, but spiritually present to the faith of believers in that ordinance," similarly to the Westminster Confession. There is significant latitude in Baptist congregations regarding the Lord's supper, and many hold the Zwinglian view.
Logical order of God's decree
There are two schools of thought regarding the logical order of God's decree to ordain the fall of man: supralapsarianism (from the Latin: supra, "above", here meaning "before" + lapsus, "fall") and infralapsarianism (from the Latin: infra, "beneath", here meaning "after" + lapsus, "fall"). The former view, sometimes called "high Calvinism", argues that the Fall occurred partly to facilitate God's purpose to choose some individuals for salvation and some for damnation. Infralapsarianism, sometimes called "low Calvinism", is the position that, while the Fall was indeed planned, it was not planned with reference to who would be saved.
Supralapsarians believe that God chose which individuals to save logically prior to the decision to allow the race to fall and that the Fall serves as the means of realization of that prior decision to send some individuals to hell and others to heaven (that is, it provides the grounds of condemnation in the reprobate and the need for salvation in the elect). In contrast, infralapsarians hold that God planned the race to fall logically prior to the decision to save or damn any individuals because, it is argued, in order to be "saved", one must first need to be saved from something and therefore the decree of the Fall must precede predestination to salvation or damnation.
These two views vied with each other at the Synod of Dort, an international body representing Calvinist Christian churches from around Europe, and the judgments that came out of that council sided with infralapsarianism (Canons of Dort, First Point of Doctrine, Article 7). The Westminster Confession of Faith also teaches (in Hodge's words "clearly impl[ies]") the infralapsarian view, but is sensitive to those holding to supralapsarianism. The Lapsarian controversy has a few vocal proponents on each side today, but overall it does not receive much attention among modern Calvinists.
Amyraldism (or sometimes Amyraldianism, also known as the School of Saumur, hypothetical universalism, post redemptionism, moderate Calvinism, or four-point Calvinism) is the belief that God, prior to his decree of election, decreed Christ's atonement for all alike if they believe, but seeing that none would believe on their own, he then elected those whom he will bring to faith in Christ, thereby preserving the Calvinist doctrine of unconditional election. The efficacy of the atonement remains limited to those who believe.
Named after its formulator Moses Amyraut, this doctrine is still viewed as a variety of Calvinism in that it maintains the particularity of sovereign grace in the application of the atonement. However, detractors like B. B. Warfield have termed it "an inconsistent and therefore unstable form of Calvinism."
Hyper-Calvinism first referred to a view that appeared among the early English Particular Baptists in the 18th century. Their system denied that the call of the gospel to "repent and believe" is directed to every single person and that it is the duty of every person to trust in Christ for salvation. The term also occasionally appears in both theological and secular controversial contexts, where it usually connotes a negative opinion about some variety of theological determinism, predestination, or a version of Evangelical Christianity or Calvinism that is deemed by the critic to be unenlightened, harsh, or extreme.
Neo-Calvinism, a form of Dutch Calvinism, is the movement initiated by the theologian and former Dutch prime minister Abraham Kuyper. James Bratt has identified a number of different types of Dutch Calvinism: The Seceders—split into the Reformed Church "West" and the Confessionalists; and the Neo-Calvinists—the Positives and the Antithetical Calvinists. The Seceders were largely infralapsarian and the Neo-Calvinists usually supralapsarian.
Kuyper wanted to awaken the church from what he viewed as its pietistic slumber. He declared:
No single piece of our mental world is to be sealed off from the rest and there is not a square inch in the whole domain of human existence over which Christ, who is sovereign over all, does not cry: 'Mine!'
This refrain has become something of a rallying call for Neo-Calvinists.
Christian Reconstructionism is a fundamentalist Calvinist theonomic movement that has remained rather obscure. Founded by R. J. Rushdoony, the movement has had an important influence on the Christian Right in the United States. The movement declined in the 1990s and was declared dead in a 2008 Church History journal article. Christian Reconstructionists are usually postmillennialists and followers of the presuppositional apologetics of Cornelius Van Til. They tend to support a decentralized political order resulting in laissez-faire capitalism.
The New Calvinism is a growing perspective within conservative Evangelicalism that embraces the fundamentals of 16th century Calvinism while also trying to be relevant in the present day world. In March 2009, TIME magazine described the New Calvinism as one of the "10 ideas changing the world". Some of the major figures in this area are John Piper, Mark Driscoll, Al Mohler, Mark Dever, C. J. Mahaney, Joshua Harris, and Tim Keller. New Calvinists have been criticized for blending Calvinist soteriology with popular Evangelical positions on the sacraments and continuationism.
Social and economic influences
Usury and capitalism
One school of thought attributes Calvinism with setting the stage for the later development of capitalism in northern Europe. In this view, elements of Calvinism represented a revolt against the medieval condemnation of usury and, implicitly, of profit in general. Such a connection was advanced in influential works by R. H. Tawney (1880–1962) and by Max Weber (1864–1920).
Calvin expressed himself on usury in a 1545 letter to a friend, Claude de Sachin, in which he criticized the use of certain passages of scripture invoked by people opposed to the charging of interest. He reinterpreted some of these passages, and suggested that others of them had been rendered irrelevant by changed conditions. He also dismissed the argument (based upon the writings of Aristotle) that it is wrong to charge interest for money because money itself is barren. He said that the walls and the roof of a house are barren, too, but it is permissible to charge someone for allowing him to use them. In the same way, money can be made fruitful.
He qualified his view, however, by saying that money should be lent to people in dire need without hope of interest, while a modest interest rate of 5% should be permitted in relation to other borrowers.
Politics and society
Calvin's concept of God and man contained strong elements of freedom that were gradually put into practice after his death, in particular in the fields of politics and society. After the successful fight for independence from Spain (1579), the Netherlands, under Calvinist leadership, became, besides England, the freest country in Europe. It granted asylum to persecuted religious minorities, e.g. French Huguenots, English Independents (Congregationalists), and Jews from Spain and Portugal. The ancestors of philosopher Baruch Spinoza were Portuguese Jews. Aware of the trial against Galileo, René Descartes lived in the Netherlands, out of reach of the Inquisition. Pierre Bayle, a Reformed Frenchman, also felt safer in the Netherlands than in his home country. He was the first prominent philosopher who demanded tolerance for atheists. Hugo Grotius was able to publish a rather liberal interpretation of the Bible and his ideas about natural law. Moreover, the Calvinist Dutch authorities allowed the printing of books that could not be published elsewhere, e.g. Galileo's Discorsi.
Even more important than the liberal development of the Netherlands was the rise of modern democracy in England and North America. In the Middle Ages state and church had been closely connected. Martin Luther’s doctrine of the two kingdoms separated state and church in principle. His doctrine of the priesthood of all believers raised the laity to the same level as the clergy. Going one step further, Calvin included elected laymen (church elders, presbyters) in his concept of church government. The Huguenots added synods whose members were also elected by the congregations. The other Reformed churches took over this system of church self-government which was essentially a representative democracy. Baptists, Quakers, and Methodists are organized in a similar way. These denominations and the Anglican Church were influenced by Calvin’s theology in varying degrees.
Another precondition for the rise of democracy in the Anglo-American world was the fact that Calvin favored a mixture of democracy and aristocracy as the best form of government (mixed government). He appreciated the advantages of democracy. The aim of his political thought was to safeguard the rights and freedoms of ordinary men and women. In order to minimize the misuse of political power he suggested dividing it among several institutions in a system of checks and balances (separation of powers). Finally, Calvin taught that if worldly rulers rise up against God they should be put down. In this way, he and his followers stood in the vanguard of resistance to political absolutism and furthered the cause of democracy. The Congregationalists who founded Plymouth Colony (1620) and Massachusetts Bay Colony (1628) were convinced that the democratic form of government was the will of God. Enjoying self-rule they practiced separation of powers. Rhode Island, Connecticut, and Pennsylvania, founded by Roger Williams, Thomas Hooker, and William Penn, respectively, combined democratic government with freedom of religion. These colonies became safe havens for persecuted religious minorities, including Jews.
In England, Baptists Thomas Helwys and John Smyth influenced the liberal political thought of Presbyterian poet and politician John Milton and philosopher John Locke, who in turn had both a strong impact on the political development in their home country (English Civil War, Glorious Revolution) as well as in North America. The ideological basis of the American Revolution was largely provided by the radical Whigs, who had been inspired by Milton, Locke, James Harrington, Algernon Sidney, and other thinkers. The Whigs’ "perceptions of politics attracted widespread support in America because they revived the traditional concerns of a Protestantism that had always verged on Puritanism." The United States Declaration of Independence, the United States Constitution and (American) Bill of Rights initiated a tradition of human and civil rights that was continued in the French Declaration of the Rights of Man and the Citizen and the constitutions of numerous countries around the world, e. g. Latin America, Japan, Germany, and other European countries. It is also echoed in the United Nations Charter and the Universal Declaration of Human Rights.
In the nineteenth century, the churches that were based on Calvin’s theology or influenced by it were deeply involved in social reforms, e.g. the abolition of slavery (William Wilberforce, Harriet Beecher Stowe, Abraham Lincoln, and others), women suffrage, and prison reforms. Members of these churches formed co-operatives to help the impoverished masses. Henry Dunant, a Reformed pietist, founded the Red Cross and initiated the Geneva Conventions.
Some sources would view Calvinist influence as not always being solely positive. The Boers and so-called Afrikaner Calvinists allegedly used a twisted form of Calvinism and Kuyperian theology to justify apartheid in South Africa (see Afrikaner Calvinism). As late as 1974, the majority of the Dutch Reformed Church in South Africa was convinced that their theological stances (including the story of the Tower of Babel) could justify apartheid. In 1990, the Dutch Reformed Church document Church and Society maintained that although they were changing their stance on apartheid, they believed that within apartheid and under God's sovereign guidance, "...everything was not without significance, but was of service to the Kingdom of God."  It should be noted that these views were not universal and were condemned by many Calvinists outside South Africa. It was pressure from both outside and inside the Dutch Reformed Calvinist church which helped reverse apartheid in South Africa. Even Calvin was not always above his own time, and as an influential leader in Geneva he helped ensure that people were kept under close watch and that crimes and sins (such as failure to attend church or laughing in church) were punished more severely than before his leadership.
Throughout the world, the Reformed churches operate hospitals, homes for handicapped or elderly people, and educational institutions on all levels. For example, American Congregationalists founded Harvard (1636), Yale (1701), and about a dozen other colleges. Princeton was a Presbyterian foundation.
- List of Calvinist educational institutions
- List of Reformed denominations
- Synod of Jerusalem (1672): Eastern Orthodox council rejecting Calvinist beliefs
Similar groups in other traditions
- Crypto-Calvinism: German Protestants accused of Calvinist leanings within the Lutheran church in the late 16th century
- Jansenism: a radical, Roman Catholic Augustinian group with some doctrinal distinctives similar to those of Calvinism
- Calvinistic Methodists
- Boer Calvinists: Boere-Afrikaners that hold to Reformed Theology.
- Huguenots: followers of Calvinism in France, the 16th and 17th century.
- Pilgrims: Puritan separatists who left Europe for America in search of religious toleration.
- Presbyterians: originate in Scotland
- Puritans: English
- Continental Reformed churches: Calvinist churches originating in continental Europe
- Waldensians: Italian, precede Calvinism but some today identify with Reformed theology
- Schaff, Philip. "Protestantism". New Schaff-Herzog Encyclopedia of Religious Knowledge IX. pp. 297–299.
- Muller, Richard A. (2006). Dictionary of Latin and Greek Theological Terms: Drawn Principally from Protestant Scholastic Theology (1st ed.). Baker Book House. pp. 320–321. ISBN 978-0801020643.
- Hägglund, Bengt (2007). Teologins Historia [History of Theology] (in German). Translated by Gene J. Lund (Fourth Revised ed.). Saint Louis: Concordia Publishing House.
- Muller 2004, p. 130.
- "Reformed Churches". Christian Cyclopedia.
- Gonzalez, Justo L. The Story of Christianity, Vol. Two: The Reformation to the Present Day (New York: HarperCollins, 1985; reprint – Peabody: Prince Press, 2008) 180
- Wright, N. T. "New Perspectives on Paul". http://ntwrightpage.com/. "For me then and now, if I had to choose between Luther and Calvin I would always take Calvin, whether on the Law or (for that matter) the Eucharist.", "Like Calvin, we must claim the right to stand critically within a tradition.", "Let me, as a good Calvinist, offer you five points about Paul which I regard as crucial in the present debates, justification itself being the fifth."
- "Theology and Communion". Wcrc.ch. Retrieved 2013-12-05.
- "Member Churches". Wcrc.ch. Retrieved 2013-12-05.
- Muller 2004, pp. 131–132.
- Muller 2004, p. 132.
- Muller 2004, p. 135.
- Holder 2004, pp. 246–256; McGrath 1990, pp. 198–199
- Pettegree 2004, p. 222
- "The Reformed Church". Hungarian Reformed Church of Australia. Retrieved 8 February 2014.
- "The Reformation In Germany And Scandinavia". Vlib.iue.it. Retrieved 2013-12-05.
- "Touched by Devotion in South Korea | Article | Christian Reformed Church". Crcna.org. 2010-10-04. Retrieved 2013-12-05.
- Pew Research Center's Forum on Religion and Public Life (December 19, 2011), Global Christianity, pp. 21, 70.
- "WCRC History". World Communion of Reformed Churches. Archived from the original on 2011-07-07. Retrieved 7 July 2011. "The World Alliance of Reformed Churches (WARC) and the Reformed Ecumenical Council (REC) have merged to form a new body representing more than 80 million Reformed Christians worldwide."
- Allen 2010, pp. 18–20.
- Allen 2010, pp. 22–23.
- Allen 2010, pp. 24–25.
- Allen 2010, p. 28.
- Allen 2010, p. 31.
- DeVries 2003, p. 295.
- DeVries 2003, p. 309.
- Allen 2010, pp. 34–35.
- Allen 2010, p. 44.
- Allen 2010, pp. 41–42.
- Allen 2010, p. 43.
- Allen 2010, p. 48.
- Allen 2010, p. 54.
- Allen 2010, p. 55.
- Allen 2010, pp. 57–58.
- Allen 2010, pp. 61–62.
- Calvin, John. "Ephesians Ch 2:1.". Commentaries to the Epistle of Paul to the Galatians and Ephesians. Translated by Rev. William Pringle.
- Calvin, John. "Ch 9:10–13". Commentaries on the Epistle of Paul the Apostle to the Romans. Translated by John Owen.
- Arminian Theology: Myths and Realities, By Roger E. Olson, (InterVarsity Press, Aug 20, 2009), Page 204,207,210
- "The Transforming Power of Grace, Thomas Oden (Abingdon Press, 1993), Page 37 presenting a Methodist-Arminian view: "One cannot apart from grace even pray for or hope for, much less initiate, or design, a reborn relationship to God. One cannot simply grasp , claim, or seize faith, hope, or love. They are gifts of the Spirit, which, until given, the unawakened sinner cannot cajole or manipulate into birth or possession [however]...the Spirit works to awaken the cooperation of a human willing with God's own goodwill... Although justification is imputed, wholly as a gift, an answer is required: for what is imputed seeks to be imparted, given in such a way that spiritual gifts can be appropriated as acts of freedom."
- John Piper, "Is Faith Meritorious?" link: http://www.desiringgod.org/articles/is-faith-meritorious
- Arminian Theology: Myths and Realities, By Roger E. Olson, (InterVarsity Press, Aug 20, 2009), Page 144
- Bridges, Jerry. "Gospel-Driven Sanctification". Retrieved 2007-05-31.
- Horton, Michael (18 October 2011), For Calvinism, Zondervan Books, p. 15, ISBN 978-0-310-32465-2, retrieved 17 January 2013
- Sproul, R C (1997), What is Reformed Theology?, Grand Rapids: Baker Books, pp. 27–28
- Muller, Richard A. (2012). Calvin and the Reformed Tradition (Ebook ed.). Grand Rapids, MI: Baker Academic. pp. 50–51.
- Stewart, Kenneth J. (2008). "The Points of Calvinism: Retrospect and Prospect". Scottish Journal of Evangelical Theology 26 (2): 189.
- Wail, William H., (1913). The Five Points of Calvinism Historically Considered, The New Outlook 104 (1913).
- Boettner, Loraine. "The Reformed Doctrine of Predestination". Bloomingtonrpchurch.org. Retrieved 2013-12-05.
- Stewart, Kenneth J. (2008). "The Points of Calvinism: Retrospect and Prospect". Scottish Journal of Evangelical Theology 26 (2): 189–193.
- Steele, David; Thomas, Curtis (1963). The Five Points of Calvinism Defined, Defended, Documented. p. 25. "The adjective 'total' does not mean that each sinner is as totally or completely corrupt in his actions and thoughts as it is possible for him to be. Instead, the word 'total' is used to indicate that the "whole" of man's being has been affected by sin"
- Elizabeth A. Livingstone (2005). "Original sin". The Oxford dictionary of the Christian Church (3rd rev. ed.). Oxford: Oxford University Press. ISBN 9780192802903.
- Muller, Richard A. (2012). "Was Calvin a Calvinist?". Calvin and the Reformed Tradition (Ebook ed.). Grand Rapids, MI: Baker Academic. p. 51. ISBN 978-1-4412-4254-9.
- WCF 1646.
- "The Five Points of Calvinism, TULIP". Calvinistcorner.com. Retrieved 2013-12-05.
- See John Gill's commentary on 1 Timothy 4:10.
- Muller, Richard A. (2012). Calvin and the Reformed Tradition (Ebook ed.). Grand Rapids, MI: Baker Academic. pp. 51–52. ISBN 978-1-4412-4254-9.
- Loraine Boettner. "The Perseverance of the Saints". The Reformed Doctrine of Predestination. Retrieved 2009-03-25.
- Calvin, John (1536). Institutes of the Christian Religion. Book 2 Ch 16. Retrieved 28 November 2012.
- John 3:16
- Table adapted from Lange, Lyle W. God So Loved the World: A Study of Christian Doctrine (Milwaukee: Northwestern Publishing House, 2006), 448, with the addition of specific citations.
- John Calvin, Institutes of the Christian Religion, trans. Henry Beveridge, III.23.2.
- John Calvin, Institutes of the Christian Religion, trans. Henry Beveridge, II.3.5.
- John Calvin, Institutes of the Christian Religion, trans. Henry Beveridge, III.3.6.
- Henry Cole, trans, Martin Luther on the Bondage of the Will (London, T. Bensley, 1823), 66. The controversial term liberum arbitrium was translated “free-will” by Cole. However Ernest Gordon Rupp and Philip Saville Watson, Luther and Erasmus: Free Will and Salvation (Westminister, 1969) chose “free choice” as their translation.
- Keith D. Stanglin and Thomas H. McCall, Jacob Arminius: Theologian of Grace (Oxford University, 2012), 157-158.
- Westminster Confession of Faith,Ch. III, Of God's Eternal Decree, Sec. VII.
- The Book of Concord: The Confessions of the Lutheran Church, XI. Election. “Predestination” means “God's ordination to salvation.”
- Roger E. Olson, Arminian Theology: Myths and Realities (InterVarsity Press, 2009), 63. “Arminians accepts divine election, [but] they believe it is conditional.”
- The Westminster Confession , III:6, says that only the “elect” are “effectually called, justified, adopted, sanctified, and saved.” However in his Calvin and the Reformed Tradition (Baker, 2012), 45, Richard A. Muller observes that “a sizeable body of literature has interpreted Calvin as teaching “limited atonement,” but “an equally sizeable body . . . [interprets] Calvin as teaching “unlimited atonement.”
- Augsburg Confession, Article V, Of Justification. People “cannot be justified before God by their own strength, merits, or works, but are freely justified for Christ's sake, through faith, when they believe that they are received into favor, and that their sins are forgiven for Christ's sake. . . .”
- ”Faith is a condition of justification.” Keith D. Stanglin and Thomas H. McCall, Jacob Arminius: Theologian of Grace (Oxford University, 2012), 136.
- Paul ChulHong Kang, Justification: The Imputation of Christ's Righteousness from Reformation Theology to the American Great Awakening and the Korean Revivals (Peter Lang, 2006), 70, note 171. Calvin generally defends Augustine’s “monergistic view.”
- Roger E. Olson, Arminian Theology: Myths and Realities (InterVarsity Press, 2009), 18. “Arminian synergism” refers to “evangelical synergism, which affirms the prevenience of grace.”
- The Westminster Confession of Faith, Ch XVII, “Of the Perseverance of the Saints.”
- Bruce Demarest, The Cross and Salvation: The Doctrine of Salvation (Crossway, 1997), 437-438.
- “Many Arminians deny the doctrine of the perseverance of the saints." Bruce Demarest, The Cross and Salvation: The Doctrine of Salvation (Crossway, 1997), 35.
- John Barber (25 June 2006). "Luther and Calvin on Music and Worship". Reformed Perspectives Magazine 8 (26). Retrieved 2008-05-06.
- Brian Schwertley (1998). "Musical Instruments in the Public Worship of God". Retrieved 2007-11-16.
- Maxwell, William D. (1936). An Outline of Christian Worship: Its Development and Forms. London: Oxford University Press.
- John Frame (1996). Worship in Spirit and Truth. Phillipsburg, NJ: P&R Pub. ISBN 0-87552-242-4.
- 1646, XXVII.I.
- WCF 1646, XXVII.II.
- 1689 Baptist Confession of Faith. Wikisource. Ch. 28 Sec. 2.
- 1689 Baptist Confession of Faith. Wikisource. Ch. 28 Sec. 4.
- WCF 1646, XXIX.VII.
- Hodge, Charles (1871). "Systematic Theology – Volume II – Supralapsarianism". Christian Classics Ethereal Library. Retrieved 2007-06-04.
- Hodge, Charles (1871). "Systematic Theology – Volume II – Infralapsarianism". Christian Classics Ethereal Library. Retrieved 2007-06-04.
- "Systematic Theology - Volume II - Christian Classics Ethereal Library". Ccel.org. 2005-07-21. Retrieved 2013-12-05.
- Benjamin B. Warfield, Works vol. V,Calvin and Calvinism, pp. 364–365, and vol. VI, The Westminster Assembly and Its Work, pp. 138–144.
- Michael Horton in J. Matthew Pinson (ed.), Four Views on Eternal Security, 113.
- Warfield, B. B., The Plan of Salvation (Grand Rapids: Eerdmans, 1973)
- WCF 1646, VII.III.
- Westminster Larger Catechism. Wikisource. Question 68.
- James Bratt, Dutch Calvinism in Modern America. Wipf and Stock; original Eerdmans (1984)
- James E. McGoldrick, Abraham Kuyper: God's Renaissance Man. (Welwyn, UK: Evangelical Press, 2000).
- Duncan, J. Ligon, III (October 15, 1994). "Moses' Law for Modern Government". Annual national meeting of the Social Science History Association. Atlanta. Archived from the original on 30 November 2012. Retrieved 23 August 2013.
- Ingersoll, Julie (2013). "Religiously Motivated Violence in the Abortion Debate". In Juergensmeyer, Mark; Kitts, Margo; Jerryson, Michael. Oxford Handbook of Religion and Violence. New York: Oxford University Press. pp. 316–317. doi:10.1093/oxfordhb/9780199759996.013.0020.
- Clarkson, Frederick (1995). "Christian Reconstructionism". In Berlet, Chip. Eyes Right!: Challenging the Right Wing Backlash. Boston: South End Press]. p. 73.
- Ingersoll, Julie (2009). "Mobilizing Evangelicals: Christian Reconstructionism and the Roots of the Religious Right". In Brint, Steven; Schroedel, Jean Reith. Evangelicals and Democracy in America: Religion and politics 2. New York: Russell Sage Foundation. p. 180.
- Worthen, Molly (2008). "The Chalcedon Problem: Rousas John Rushdoony and the Origins of Christian Reconstructionism". Church History 77 (2). doi:10.1017/S0009640708000590.
- North & DeMar 1991, pp. 81.
- Collin (2006-09-22). "Young, Restless, Reformed". Christianity Today. Retrieved 2009-03-13.
- David van Biema (2009). "10 Ideas Changing the World Right Now: The New Calvinism". TIME. Retrieved 2009-03-13.
- Burek, Josh (27 March 2010). "Christian faith: Calvinism is back". The Christian Science Monitor. Retrieved 16 March 2011.
- Chew, David (June 2010). "Tim Keller and the New Calvinist idea of "Gospel eco-systems"". Christian Research Network.[dead link]
- Clark, R. Scott (March 15, 2009). "Calvinism Old and "New"".[dead link]
- The letter is quoted in Le Van Baumer, Franklin, editor (1978). Main Currents of Western Thought: Readings in Western Europe Intellectual History from the Middle Ages to the Present. New Haven: Yale University Press. ISBN 0-300-02233-6.
- See Haas, Guenther H. (1997). The Concept of Equity in Calvin's Ethics. Waterloo, Ont., Canada: Wilfrid Laurier University Press. pp. 117ff. ISBN 0-88920-285-0.
- Carl Friedrich von Weizsäcker, Descartes, René, in Die Religion in Geschichte und Gegenwart, 3. Auflage, Band II, col. 88
- Karl Heussi, Kompendium der Kirchengeschichte, 11. Auflage (1956), Tübingen (Germany), p. 396-397
- H. Knittermeyer, Bayle, Pierre, in Die Religion in Geschichte und Gegenwart, 3. Auflage, Band I, col. 947
- Bertolt Brecht, Leben des Galilei, Bild 15
- Heinrich Bornkamm, Toleranz, in Die Religion in Geschichte und Gegenwart, 3. Auflage, Band VI, col. 941
- B. Lohse, Priestertum, in Die Religion in Geschichte und Gegenwart, 3. Auflage, Band V, col. 579–580
- Karl Heussi, Kompendium der Kirchengeschichte, p. 325
- Karl Heussi, Kompendium der Kirchengeschichte, pp. 329–330, 382, 422–424
- Jan Weerda, Calvin, in Evangelisches Soziallexikon, 3. Auflage (1958), Stuttgart (Germany), col. 210
- Clifton E. Olmstead (1960), History of Religion in the United States, Prentice-Hall, Englewood Cliffs, N.J., p. 10
- M. Schmidt, Pilgerväter, in Die Religion in Geschichte und Gegenwart, 3. Auflage, Band V, col. 384
- Clifton E. Olmstead, History of Religion in the United States, p. 18
- "Plymouth Colony Legal Structure". Histarch.uiuc.edu. 2007-12-14. Retrieved 2013-12-05.
- Allan Weinstein and David Rubel (2002), The Story of America: Freedom and Crisis from Settlement to Superpower, DK Publishing, Inc., New York, N.Y., ISBN 0-7894-8903-1, pp. 56–62
- Clifton E. Olmstead, History of Religion in America, pp. 74–76, 99–117
- Hans Fantel (1974), William Penn: Apostle of Dissent, William Morrow and Co., New York, N.Y.
- Edwin S. Gaustad (1999), Liberty of Conscience: Roger Williams in America, Judson Press, Valley Forge
- G. Müller-Schwefe, Milton, John, in Die Religion in Geschichte und Gegenwart, 3. Auflage, Band IV, col. 954–955
- Karl Heussi, Kompendium der Kirchengeschichte, p. 398
- Robert Middlekauff (2005), The Glorious Cause: The American Revolution, 1763–1789, Revised and Enlarged Edition, Oxford University Press, New York, N.Y., ISBN 978-0-19-531588-2, pp. 52, 136
- Douglas K. Stevenson (1987), American Life and Institutions, Stuttgart (Germany), p. 34
- Clifton E. Olmstead, History of Religion in the United States, pp. 353–375
- M. Schmidt, Kongregationalismus, in Die Religion in Geschichte und Gegenwart, 3. Auflage, Band III, col. 1769–1771
- Wilhelm Dietrich, Genossenschaften, in Evangelisches Soziallexikon, 3. Auflage (1958), col. 411–412
- Ulrich Scheuner, Genfer Konventionen, in Evangelisches Soziallexikon, 3. Auflage, col. 407–408
- R. Pfister, Schweiz, in Die Religion in Geschichte und Gegenwart, 3. Auflage, Band V, col. 1614–1615
- Welfare, Religion and Gender in Post-apartheid South Africa: Constructing a South-North Dialogue, AFRICAN SUN MeDIA, (Jan 1, 2012), Page 326
- Maintaining Apartheid Or Promoting Change?: The Role of the Dutch Reformed Church in a Phase of Increasing Conflict in South Africa, Wolfram Weisse, Carel Aaron Anthonissen, Waxmann Verlag, (Jan 1, 2004), Page 124-126
- ibid., Page 131.
- History of the Christian Church, by Phillip Schaff, Chapter 13, Section 107: "Calvin succeeded after a fierce struggle in infusing the Church of Geneva with his views on discipline...Even the number of dishes at meals was regulated. Attendance on public worship was commanded on penalty of three sols. When a refugee from Lyons once gratefully exclaimed, "How glorious is the liberty we enjoy here," a woman bitterly replied: "Free indeed we formerly were to attend mass, but now we are compelled to hear a sermon." Watchmen were appointed to see that people went to church. The members of the Consistory visited every house once a year to examine into the faith and morals of the family. Every unseemly word and act on the street was reported, and the offenders were cited before the Consistory to be either censured and warned, or to be handed over to the Council for severer punishment...Three men who had laughed during the sermon were imprisoned for three days... A girl was beheaded for striking her parents, to vindicate the dignity of the fifth commandment... Calvin was, as he himself confessed, not free from impatience, passion, and anger, which were increased by his physical infirmities; but he was influenced by an honest zeal for the purity of the Church, and not by personal malice."
- Clifton E. Olmstead, History of Religion in the United States, pp. 80, 89, 257
- Allen, R. Michael (2010). Reformed Theology. Doing Theology. New York: T&T Clark. ISBN 978-0567034304.
- Bagchi, David V. N.; Steinmetz, David Curtis, eds. (2004), The Cambridge Companion to Reformation Theology, Cambridge: Cambridge University Press, ISBN 0-521-77662-7
- Cottret, Bernard (2000) , Calvin: Biographie [Calvin: A Biography] (in French), Translated by M. Wallace McDonald, Grand Rapids, Michigan: Wm. B. Eerdmans, ISBN 0-8028-3159-1
- DeVries, Dawn (2003). "Rethinking the Scripture Principle". In Alston, Wallace M. Jr.; Welker, Michael. Reformed Theology: Identity and Ecumenicity. Grand Rapids, MI: William B. Eerdmans Publishing Company. ISBN 978-0802847768.
- Furcha, E. J., ed. (1985), Huldrych Zwingli, 1484–1531: A Legacy of Radical Reform: Papers from the 1984 International Zwingli Symposium McGill University, Montreal: Faculty of Religious Studies, McGill University, ISBN 0-7717-0124-1.
- Holder, R. Ward (2004), "Calvin's heritage", in McKim, Donald K., The Cambridge Companion to John Calvin, Cambridge: Cambridge University Press, ISBN 978-0-521-01672-8
- Gäbler, Ulrich (1986), Huldrych Zwingli: His Life and Work, Philadelphia: Fortress Press, ISBN 0-8006-0761-9
- Ganoczy, Alexandre (2004), "Calvin's life", in McKim, Donald K., The Cambridge Companion to John Calvin, Cambridge: Cambridge University Press, ISBN 978-0-521-01672-8
- McGrath, Alister E. (1990), A Life of John Calvin, Oxford: Basil Blackwell, ISBN 0-631-16398-0.
- Muller, Richard A. (2004). "John Calvin and later Calvinism". In Bagchi, David; Steinmetz, David C. The Cambridge Companion to Reformation Theology. New York: Cambridge University Press. ISBN 978-0521776622.
- Parker, T. H. L. (2006), John Calvin: A Biography, Oxford: Lion Hudson plc, ISBN 978-0-7459-5228-4.
- Stephens, W. P. (1986), The Theology of Huldrych Zwingli, Oxford: Clarendon Press, ISBN 0-19-826677-4.
- Westminster Confession of Faith. Wikisource. 1646.
- Alston, Wallace M. Jr.; Welker, Michael, eds. (2003). Reformed Theology: Identity and Ecumenicity. Grand Rapids, MI: William B. Eerdmans Publishing Company. ISBN 978-0802847768.
- Benedict, Philip (2002). Christ's Churches Purely Reformed: A Social History of Calvinism. New Haven: Yale University Press. ISBN 978-0300105070.
- Balserak, Jon (2014). John Calvin as Sixteenth-Century Prophet. Oxford: Oxford University Press. ISBN 9780198-703259
- Bratt, James D. (1984) Dutch Calvinism in Modern America: A History of a Conservative Subculture excerpt and text search
- Hart, D.G. (2013). Calvinism: A History. New Haven, CT: Yale University Press, excerpt and text search
- McNeill, John Thomas (1954). The History and Character of Calvinism. New York: Oxford University Press. ISBN 978-0195007435.
- Leith, John H. (1980). An Introduction to the Reformed Tradition: A Way of Being the Christian Community. Westminster John Knox Press. ISBN 978-0804204798.
- Muller, Richard A. (2001). The Unaccommodated Calvin: Studies in the Foundation of a Theological Tradition. Oxford University Press, USA. ISBN 978-0195151688.
- ———————— (2003). After Calvin: Studies in the Development of a Theological Tradition. Oxford University Press, USA. ISBN 978-0195157017.
- Picken, Stuart D.B. (2011) Historical Dictionary of Calvinism (2011) excerpt
- Small, Joseph D., ed. (2005). Conversations with the Confessions: Dialogue in the Reformed Tradition. Geneva Press. ISBN 978-0664502485.
|Find more about Calvinism at Wikipedia's sister projects|
|Definitions and translations from Wiktionary|
|Media from Commons|
|Source texts from Wikisource|
- Calvinism on In Our Time at the BBC. (listen now)
- "Five Points of Calvinism" by Robert Lewis Dabney.