By Barbara Pitkin
Barbara Pitkin lines the way Calvin's exegetical labors contributed to his knowing of religion. via distinctive research of Calvin's interpretation of chosen biblical passages, this research indicates how his perspectives advanced. Pitkin describes the slow improvement of the mature Calvin's view that religion shows a twofold character--saving religion and providential faith--that corresponds to the twofold point of its object--Christ as either the incarnate and everlasting Son of God.
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Extra info for What Pure Eyes Could See: Calvin's Doctrine of Faith in Its Exegetical Context (Oxford Studies in Historical Theology)
Sample text
He refers explicitly to the distinction between unformed and formed faith, which he designates as absurd. He also expands his From Fiducia to Cognitio 29 explication of the two broad types of faith. The first category includes people who simply assent to the truth of the gospel history as well as those whose belief does not penetrate to the heart. These, Calvin asserts, like Simon Magus (Acts 8) and the seeds sown on the rocky soil in the Gospel parable, hold God's word to be a certain oracle and appear to show such obedience to it that they convince others and themselves that they show true piety.
After the failure of attempts at reconciliation, the two men settle briefly in Basel. 74 Calvin begins his response by insisting that he has a legitimate vocation and that his activity among the Genevans proceeded from this calling. He claims that Sadoleto has called this vocation into question and that he writes for this reason to defend both the divine authority of his vocation and his role as a pastor to the Genevans. It thus appears that Calvin's perplexity as to the origin of his call to ministry was, however intense, of short duration.
Faith is, for Calvin, the solution to the problem of knowing raised in chapters i and 2. Through the eyes of faith, fallen human beings can once again contemplate God as revealed in the face of Christ. And though Calvin intimates that eyes healed From Fiducia to Cognitio 35 by faith can contemplate God's revelation in the world, he does not treat this theme at all in the discussion of faith itself. Thus Calvin's formal definition of faith in 1539 reflects something of the important development that his thought as a whole has undergone since the first edition of the Institutes.