Fasten your seatbelts!
Thesis
Calvin regards the work of the Holy Spirit in a particular way that places him within a solitary peerage during the Reformation. Through exploring Calvin�s doctrine on the sacraments, specifically his understanding of the work of the Holy Spirit, what is uncovered is that Calvin relied heavily upon the early church fathers to formulate his own theologies. Augustine, Ambrose, Basil, Jerome, Cyprian and even Chrysostom all have their influence in Calvin�s sacramental theology. For the purposes of this essay, we will focus upon the influence of John Chrysostom on Calvin�s sacramental theology.
Unlike Calvin�s engagement with Augustine and other patristic theologians, his engagement with Chrysostom is almost purely through his exegesis of Pauline scripture. He will agree with Chrysostom. He will disagree with Chrysostom. In either case, the work by the fourth century saint has great influence upon Calvin�s own sacramental theology. That theological influence will manifest itself in liturgical formula as well.
I Corinthians 11
This section will focus on the interpretation of the communion narrative by both Calvin and Chrysostom focusing primarily upon how they understand the work of the Holy Spirit to fulfill the promises of Jesus: �This is my body�this is my blood��
There are several interesting historical realities to consider within this interpretation. With whom was Calvin arguing? Who was his audience? Anthony N.S. Lane suggests that Calvin was not arguing with Rome at first. Instead, he was arguing with other reformers. As a humanist scholar, he would have all been searching for the original source of interpretation (ad fontes). The questions he asked were unique.
Thus, it will be important to make it clear that Calvin does not always look to Chrysostom for proof, but for a dialogue partner. Calvin was as likely to disagree with Chrysostom as he was to agree with him. I will try to explain how Calvin reads Chrysostom and then comes to his own conclusions.
Eucharistic Theology
Once established that Calvin has indeed utilized Chrysostom as a dialogue partner in his interpretation of Corinthians, I will explore the ramifications on Calvin�s Eucharistic theology. In his commentary on John Calvin�s First Catechism, John Hesselink makes the following broad statement regarding the Lord�s Supper: �Here, as in many other areas, Calvin� heirs have often failed to understand and appreciate the depth and sophistication of Calvin�s understanding of this sacrament.� Through the catechism and Calvin�s biblical exegesis, Hesselink unearths the theologian�s sacramental understanding of the rite thus distinguishing Calvin from Zwingli and other reformers who proclaim the rite as memorial alone. For Hesselink, the distinction relies upon Calvin�s understanding of the work of the Holy Spirit within the Eucharistic rite . I will attempt to demonstrate how this understanding is derived from Calvin�s use of Chrysostom.
Liturgical Manifestations
Once I have explored the theological relationship and its foundation in exegesis, I will demonstrate how this is manifested in Calvin�s liturgical theology. This can be gleaned by exploring the eucharistic liturgies from the earliest Calvinist congregations. Paralleling them with one another and with the Liturgy of St. John Chrysostom should reveal how the dialogue between Calvin and Chrysostom appears in the liturgies as well. Again, we will not see absolute coherence between the two traditions. We will, however, continue to see a dialogue.
Conclusion
The conclusion will once again draw our attention to Calvin�s use and understanding of Chrysostom. It will underscore the history of Calvin�s use of Chrysostom as a scriptural interpreter and a liturgical reformer. It will restate that Calvin�s eucharistic theology rests in his interpretation of Chrysostom and is exemplified through liturgy.
Posted by tripp at March 16, 2004 06:31 AM