HKB
16 passages · search this phrase →
Often appears with: justice as a virtue · religious persecution and toleration · crime and punishment · equity, mercy, and pardon · heresy, orthodoxy, and schism · custom and the manners of a people · counsel and advisers to rulers · censorship and the press · working quietly · unity among reformers · ulm · separation from the church of god
Usually: exhortation (9) · letter or document (7) · argument (6) · detachment (6) · indignation (5) · injustice endured (3) · temptation (3) · the test or trial (3) · narrative (2) · crisis of belief (2)
“But what kind of power will it be, not to know what ought to be bound or loosed? and not to be able to bind or loose without this knowledge? Why, then, do they say, that they absolve by the authority committed to them, when their absolution is uncertain?” Jean Calvin, Institutes of the Christian Religion (Vol. 1 of 2) · insight
“To forget, in the case of love, is the most necessary penance, and the most difficult.” Peter Abelard, The love letters of Abelard and Heloise · precept
“Were it a question of comparison of such meetings with the synagogues of the Jews, I should fear to injure the latter in not preferring them to the other, or at least placing them in the background, for their idolatry is not so great, nor their abomination so horrible.” Jean Calvin, Letters of John Calvin, Volume I · observation
“Or if we would find a more suitable comparison, it is such a state as existed among the people of Israel under Jeroboam, or rather under Ahab, at a time when the spirit of the people had been corrupted by long usage.” Jean Calvin, Letters of John Calvin, Volume I · insight
“Let them consider by what right they do so, for I know well that our assurance is too certain to yield merely to frivolous objections.” Jean Calvin, Letters of John Calvin, Volume I · precept
“And while, of a certainty, I see no way of putting an end to it, my courage would entirely fail me, if this single thought did not sustain me, that whatever may happen, the work of the Lord is never to be deserted.” Jean Calvin, Letters of John Calvin, Volume I · insight
“I will not stir a step, however, except in the way of lawful procedure.” Jean Calvin, Letters of John Calvin, Volume I · precept
“Neither are we called to the office of the ministry in order that we may contend among ourselves, but that with cordial unanimity, and by common consent, we may wage war under the banner of Christ.” Jean Calvin, Letters of John Calvin, Volume I · precept
“But although devotion had raised, and eloquence continued to inflame, this fever of the mind, it insensibly gave way to the more natural hopes and fears of the human heart, to the love of life, the apprehension of pain, and the horror of dissolution.” Edward Gibbon, History of the Decline and Fall of the Roman Empire · insight
“For when we were with you, this we warned you of, that if there were any which would not work, that the same should not eat.” William Tyndale, The first New Testament printed in English · precept
Paul urges separation from disorderly Christians who refuse to work, insists believers should work quietly and eat their own bread, promises peace from “the lord of peace,” and closes with his token salutation and instructions.
lord to youward, that ye both do, and will do, that which we command you. And the lord guide your hearts unto the love of God, and patience of Christ. We require you brethren in the name of our lord Iesu Christ, that ye withdraw yourselves from every brother that walketh inordinately, and not after the institution which ye received of us. Ye yourselves know how ye ought to counterfeit us: For we behaved not ourselve…
Gibbon shifts from fiery devotion to more cautious church leadership, arguing that martyr zeal declined when lives became less austere, and that apostasy offered different levels of guilt during persecution.
ii. p. 27. It suited the purpose of Bishop Pearson (see Vindiciæ Ignatianæ, part ii. c. 9) to justify, by a profusion of examples and authorities, the sentiments of Ignatius.] 94 (return) [ The story of Polyeuctes, on which Corneille has founded a very beautiful tragedy, is one of the most celebrated, though not perhaps the most authentic, instances of this excessive zeal. We should observe, that t…
A letter to Bucer (dated 17 Nov. 1535) argues that meetings claiming the Church can be dangerously separated from true divine influence, warns against flattery, and rebukes a feared deed as damnable while urging Bucer’s prayers.
nowhere, seeing that everywhere there is ignorance. Yet the ignorance of the children of God is of such a nature, that it does not hinder them from following his will. Were it a question of comparison of such meetings with the synagogues of the Jews, I should fear to injure the latter in not preferring them to the other, or at least placing them in the background, for their idolatry is not so great, nor their abomin…
Calvin tells the Church to trust God’s ministers who mediate in disputes, cautions against rashly disapproving their essential teachings, and says pastors must be those who actually teach Jesus Christ’s word.
We must also take into account, that those servants of God who exercise the ministry of the word in the neighbouring churches, in order to mediate between the parties in such dangerous contests, have themselves approved of the calling of those men; whose opinions we also have subscribed, since no better method occurred to us by which we could consult your welfare and advantage. That you are well assured of our consci…
Calvin recounts his outburst during a meeting, his grief and tears afterward, and his complaint that Caroli’s reconciliation lacked proper moderation and repentance and that he was not promptly informed.
that they had given it as their opinion that they appeared to themselves to be good, while I was unheard; that after judgment already pronounced, they required me to subscribe, which if I should refuse, I must look henceforth upon them as adversaries. But the point which chiefly stirred my indignation, was because therein Caroli declared, that he committed to the Lord the offences by which he had been driven to defec…
Calvin describes Alexandre’s insolence and expulsion from Calvin’s presence, recounts Bucer’s lecture comments on false prophets and doctrinal errors, and relates legal persecution of Calvin’s brother in Metz, advising patience and firmness.
[167] That is to say, the preceding letter concerning Caroli. With reference to Alexandre,[168] I am already thoroughly informed, so that I can welcome him, as often as he calls, according to his deserts; and I shall have more weight in that cause, because it will not appear so much as if I were pleading my own case. Listen to a signal instance of his impudence. Once he ventured to enter our dwelling with the view o…
From Strasbourg on 6 February 1540, Calvin counsels Farel about Caroli and Alexandre, admits discipline has been too lax, reports Hermann’s partial doctrinal recantation, and notes Counts’ baptismal decisions at Geneva.
STRASBOURG, *6th February 1540*. I entreat you, my dear brother, when I expostulate with you, chide you, get warm with you, accuse you, that you may take it all the same as if you were dealing thus with yourself. Concerning Caroli, the Lord will give counsel, in whose case, if there has been anything sinful on our part, the Lord can correct it. Our friends also acknowledge, that they were more lenient than they ough…
From Ulm on 1 March 1541, Calvin addresses Bernard’s urging that he take up Geneva’s ministry, explaining his conscience, the lawful process for decisions, and his grief over disorder since the Reformation leadership changed.
ULM, *1st March 1541*. Your letter was delivered to me when we were just prepared and making ready to start upon our journey.[241] You will therefore excuse my having replied somewhat later than you may have expected. For the same reason I would wish that you may excuse this epistle, if it shall appear rather brief and confusedly put together, since it has to be written by fits and starts upon the journey. That you …
Calvin writes to the ministers of Neuchatel (28 May 1544), explaining his delayed response and sharply criticizing Chaponneau for disturbing church peace and attacking Calvin without justification.
[432] Son-in-law of the minister Chaponneau, whose opinions he no doubt shared. As for Chaponneau, one may well wonder what would induce him to disturb the Church, if I had not known, long ago, the nature and disposition of the man. There is, however, this peculiarity about it, which I cannot but wonder at. I mean, what can be the cause or pretext why he wishes to dispute with me? If he had done so on provocation, e…
Calvin tells colleagues to moderate their response to Luther’s violent invective, praising Luther’s gifts while warning that internal quarrels help the enemies of the Evangel.
[449] Cabrières, Merindol, et Lourmarin, in the present Department of Vaucluse. I hear that Luther has at length broken forth in fierce invective, not so much against you as against the whole of us.[450] On the present occasion, I dare scarce venture to ask you to keep silence, because it is neither just that innocent persons should thus be harassed, nor that they should be denied the opportunity of clearing themsel…
The Parson defines penitence as grieving sin with a firm intention never to sin again, explains its three actions and three species, and lists three requirements of “very perfect penitence.”
enforces at length; waxing especially eloquent under the third head, and plainly setting forth the sternly realistic notions regarding future punishments that were entertained in the time of Chaucer:-] <3> Certes, all the sorrow that a man might make from the beginning of the world, is but a little thing, at retard of [in comparison with] the sorrow of hell. The cause why that Job calleth hell the land of darkness; …
Bede summarizes Gregory’s 601 letter to Vergilius of Arles, urging hospitality to Augustine, joint investigation of wrongdoing, fair punishment of guilty persons, and protection for the bishop’s safety.
man is, as I may say, a captive and yet free. Free on account of justice, which he loves, a captive by the delight which he unwillingly bears within him. Chap. XXVIII. How Pope Gregory wrote to the bishop of Arles to help Augustine in the work of God. [601 A.D.] Thus far the answers of the holy Pope Gregory, to the questions of the most reverend prelate, Augustine. Now the letter, which he says he had written to th…
The syllabus concludes that the Holy Spirit unites believers through preaching, sacraments, and discipline, and that political institutions serve as temporary asylums for the Church until heavenly inheritance.
of happiness; that is, the final resurrection, towards which our eyes must be directed, since in this world the felicity of the pious, in respect of enjoyment, is only begun. IV. But as the Holy Spirit does not unite all men to Christ, or make them partakers of faith, and on those to whom he imparts it he does not ordinarily bestow it without means, but employs for this purpose the preaching of the Gospel and the us…
Calvin says priests cannot bind or loose without knowledge, so their indiscriminate absolution makes the promise of Christ false or renders their authority useless and self-serving.
no priests have the power of the keys, who, without discrimination, frequently loose what the Lord had designed to be bound, and bind what he had commanded to be loosed. XXI. When they find themselves convinced, by evident experience, that they promiscuously loose and bind the worthy and the unworthy, they arrogate to themselves the power without knowledge. And though they dare not deny that knowledge is requisite t…
Abelard insists Heloise must forget him and see no more of him, arguing this is the hardest yet necessary penance; he explains his earlier jealousy pushed her to the vow before his, hoping to secure her withdrawal.
the chalice of saints, even to the bottom, without turning your eyes with uncertainty upon me; let me remove far from you and obey the Apostle who hath said ‘Fly!’. You entreat me to return under a pretence of devotion. Your earnestness in this point creates a suspicion in me and makes me doubtful how to answer you. Should I commit an error here my words would blush, if I may say so, after the history of our misfort…
Coleridge argues baptism historically served multiple purposes—publicly marking Christians to the world and cultivating special communal love and discipline—so the Church could assign the rite to particular ends while preventing it being treated as magic.
mystic water would cleanse the baptized person from all sin and (if he died immediately after the performance of the ceremony) send him pure and spotless into the other world. Nor is this all. The preventive remedy applied by the Church is legitimated as well as additionally recommended by the following consideration. Where a ceremony answered and was intended to answer several purposes, which purposes at its first …