Institució de la religió cristiana, volum II
- Idioma:
- anglès
- Completesa:
- Obra completa
- Autoria:
- Escrita per l'autor
- Estat del text:
- Amb errors d'escaneig (mesura automàtica sobre tot el text, no revisada a mà) · 180 passatges il·legibles, exclosos de les respostes
- Extensió:
- ~410.000 paraules · 1.927 passatges
Cita aquesta obra
- APAJoan Calví. (n.d.). Institutes of the Christian Religion, Volume II [Institució de la religió cristiana, volum II]. Digital reproduction: SigPhi. https://sigphiai.com/ca/works/john-calvin/institutes-of-the-christian-religion-volume-ii
- MLAJoan Calví. Institutes of the Christian Religion, Volume II [Institució de la religió cristiana, volum II]. Digital reproduction, SigPhi, https://sigphiai.com/ca/works/john-calvin/institutes-of-the-christian-religion-volume-ii.
- ChicagoJoan Calví. Institutes of the Christian Religion, Volume II [Institució de la religió cristiana, volum II]. Digital reproduction, SigPhi. https://sigphiai.com/ca/works/john-calvin/institutes-of-the-christian-religion-volume-ii.
Referència de l'edició que reprodueix SigPhi: SigPhi n'és la reproducció digital, no l'editor. L'any de l'edició no consta a les metadades (per això «n.d.») i el traductor només hi surt quan consta.
De què tracta
La segona meitat de la Institutio de 1559, en la mateixa traducció anglesa que el primer volum.
Context i història
Aquí hi ha allò que més s'associa al nom de Calví, la predestinació, i val la pena una precisió: dins del conjunt ocupa poc espai i no és el fonament sobre el qual està construït tot. Calví en parla com a conseqüència d'altres coses, no com a punt de partida; és el calvinisme posterior qui la va posar al centre del sistema. Qui vingui a buscar-la la trobarà, però convé llegir també què hi ha al voltant.
Context editorial, no una font citable: a diferència dels passatges de l'obra, aquestes dades no es poden contrastar amb el corpus.
prescribed by Divine wisdom, though an act performed by them be externally and apparently good, yet, being directed to a wrong end, it becomes sin. He concludes, therefore, that all the Fabricii, Scipios, and Catos, in all their celebrated actions, were guilty of sin, inasmuch as, being destitute of the light of faith, they did not direct those actions to that end to which they ought to have directed them; that consequently they had no genuine righteousness; because moral duties are estimated not by external actions, but by the ends for which such actions are designed. IV. Besides, if there be any truth in the assertion of John, that “he that hath not the Son of God, hath not life;”[7] they who have no interest in Christ, whatever be their characters, their actions, or their endeavours, are constantly advancing, through the whole course of their lives, towards destruction and the sentence of eternal death. On this argument is founded the following observation of Augustine: “Our religion discriminates between the righteous and the unrighteous, not by the law of works, but by that of faith, without which works apparently good are perverted into sins.” Wherefore the same writer, in another place, strikingly compares the exertions of such men to a deviation in a race from the prescribed course. For the more vigorously any one runs out of the way, he recedes so much the further from the goal, and becomes so much the more unfortunate. Wherefore he contends, that it is better to halt in the way, than to run out of the way. Finally, it is evident that they are evil trees, since without a participation of Christ there is no sanctification. They may produce fruits fair and beautiful to the eye, and even sweet to the taste, but never any that are good. Hence we clearly perceive that all the thoughts, meditations, and actions of man, antecedent to a reconciliation to God by faith, are accursed, and not only of no avail to justification, but certainly deserving of condemnation.…