Institution de la religion chrétienne, volume II
- Langue:
- anglais
- État:
- Œuvre complète
- Paternité:
- Écrite par l'auteur
- État du texte:
- Avec des erreurs de numérisation (mesure automatique sur tout le texte, non vérifiée à la main) · 180 passages illisibles, exclus des réponses
- Étendue:
- ~410 000 mots · 1 927 passages
Citer cette œuvre
- APAJean Calvin. (n.d.). Institutes of the Christian Religion, Volume II [Institution de la religion chrétienne, volume II]. Digital reproduction: SigPhi. https://sigphiai.com/fr/works/john-calvin/institutes-of-the-christian-religion-volume-ii
- MLAJean Calvin. Institutes of the Christian Religion, Volume II [Institution de la religion chrétienne, volume II]. Digital reproduction, SigPhi, https://sigphiai.com/fr/works/john-calvin/institutes-of-the-christian-religion-volume-ii.
- ChicagoJean Calvin. Institutes of the Christian Religion, Volume II [Institution de la religion chrétienne, volume II]. Digital reproduction, SigPhi. https://sigphiai.com/fr/works/john-calvin/institutes-of-the-christian-religion-volume-ii.
Référence de l’édition reproduite. SigPhi est la reproduction numérique. Année, éditeur et traducteur sont indiqués lorsqu’ils sont connus ; « n.d. » signale une année inconnue.
De quoi il s'agit
La seconde moitié de l'Institution de 1559, dans la même traduction anglaise que le premier volume.
Contexte et histoire
On y trouve ce qu'on associe le plus au nom de Calvin, la prédestination, et une précision s'impose : dans l'ensemble, elle occupe peu de place et n'est pas le fondement sur lequel tout est bâti. Calvin en parle comme d'une conséquence d'autres choses, non comme d'un point de départ ; c'est le calvinisme postérieur qui l'a mise au centre du système. Qui vient la chercher la trouvera, mais il vaut la peine de lire aussi ce qui l'entoure.
Contexte éditorial, non une source citable : contrairement aux passages de l'œuvre, ces données ne peuvent pas être vérifiées dans le 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.…