Unterricht in der christlichen Religion, Band II
- Sprache:
- Englisch
- Status:
- Vollständiges Werk
- Autorschaft:
- Vom Autor verfasst
- Zustand des Textes:
- Mit Scanfehlern (automatische Messung über den ganzen Text, nicht von Hand geprüft) · 180 unlesbare Passagen, von den Antworten ausgeschlossen
- Umfang:
- ~410.000 Wörter · 1.927 Passagen
Dieses Werk zitieren
- APAJohannes Calvin. (n.d.). Institutes of the Christian Religion, Volume II [Unterricht in der christlichen Religion, Band II]. Digital reproduction: SigPhi. https://sigphiai.com/de/works/john-calvin/institutes-of-the-christian-religion-volume-ii
- MLAJohannes Calvin. Institutes of the Christian Religion, Volume II [Unterricht in der christlichen Religion, Band II]. Digital reproduction, SigPhi, https://sigphiai.com/de/works/john-calvin/institutes-of-the-christian-religion-volume-ii.
- ChicagoJohannes Calvin. Institutes of the Christian Religion, Volume II [Unterricht in der christlichen Religion, Band II]. Digital reproduction, SigPhi. https://sigphiai.com/de/works/john-calvin/institutes-of-the-christian-religion-volume-ii.
Angabe der Ausgabe, die SigPhi wiedergibt: SigPhi ist ihre digitale Reproduktion, nicht der Verlag. Das Erscheinungsjahr steht nicht in den Metadaten (daher „n.d.“), und der Übersetzer erscheint nur, wenn er verzeichnet ist.
Wovon es handelt
Die zweite Hälfte der Institutio von 1559, in derselben englischen Übersetzung wie der erste Band.
Kontext und Geschichte
Hier steht, was man am stärksten mit Calvins Namen verbindet: die Prädestination. Eine Einschränkung lohnt sich: Im Ganzen nimmt sie wenig Raum ein und ist nicht das Fundament, auf dem alles ruht. Calvin behandelt sie als Folge anderer Lehrstücke, nicht als Ausgangspunkt; erst der spätere Calvinismus rückte sie in die Mitte des Systems. Wer sie sucht, wird sie finden, doch lohnt es, auch das Umgebende zu lesen.
Redaktioneller Kontext, keine zitierfähige Quelle: anders als die Passagen des Werks lassen sich diese Angaben nicht am Korpus überprüfen.
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.…