In this sequel to Muller's 'The Unaccommodated Calvin' (OUP 2000), the author carries his approach forward, with the goal of overcoming a series of 19th- and 20th-century theological frameworks characteristic of much of the scholarship on Reformed orthodoxy, or 'Calvinism after Calvin'.

In Morality After Calvin, Kirk M. Summers examines the development of ethical thought in the Reformed Orthodox tradition immediately following the death of Calvin. Framed around a previously unstudied poetic work of French theologian Theodore Beza, the Cato Censorius Christianus (1591), and read in conjunction with the works and correspondence of Beza and his colleagues, the book reveals the theoretical underpinnings of the disciplinary activity during the period. The poems of the Cato show that the moral fervor of the latter half of the sixteenth century had its genesis in a well-formulated theology that viewed a Christian's sanctification as a process of restoration to an original order created by God. For Beza the Christian life does not end with grace and salvation, but begins there. The principles of morality, in this theoretical framework, look back to the very moment of creation, when God structured human relationships, established a certain order in nature, and issued commands. The Mosaic Law and Christ himself embody these principles, which include an ethos of listening, sincerity of life, engagement with one's calling, love of neighbor, respect for divine order, and a desire for the purity of the flock. With insight and dexterity, as well as the use of previously unavailable sources, Summers contributes this significant volume to the study of Beza and his place in the history of the Reformed Orthodoxy.

John Calvin's ideas were radical, his life was filled with dramatic events and dangers. Find out how this great teacher changed the church.

This collection of essays is a critical document in Continental philosophy, reflecting its recent history, its present state, and its debt to Calvin O. Schrag. It begins with an overview of philosophy's role and responsibility or "task" and of Schrag's contributions to it, written from the perspective of a resolute defender of the phenomenological tradition that Schrag's work has extended and reconfigured. The essays are organized around the four conceptual figures widely considered Schrag's most significant and original philosophical achievements: transversal rationality, the self after post-modernity, the fourth cultural value sphere, and communication praxis. The authors focus on topics ranging from Cartesian rationality to Foucauldian rational relativism; from transcendence in relation to the self to the Schragean self's connections with discourse, action, and community; from religion's disruptive presence in contemporary philosophy to recent developments in the philosophy of language.

In this joyful and impactful picture book, a transgender boy prepares for the first day of school and introduces himself to his family and friends for the first time. Calvin has always been a boy, even if the world sees him as a girl. He knows who he is in his heart and in his mind but he hasn't yet told his family. Finally, he can wait no longer: "I'm not a girl," he tells his family. "I'm a boy--a boy in my heart and in my brain." Quick to support him, his loving family takes Calvin shopping for the swim trunks he's always wanted and back-to-school clothes and a new haircut that helps him look and feel like the boy he's always known himself to be. As the first day of school approaches, he's nervous and the "what-ifs" gather up inside him. But as his friends and teachers rally around him and he tells them his name, all his "what-ifs" begin to melt away. Inspired by the authors' own transgender child and accompanied by warm and triumphant illustrations, this authentic and personal text promotes kindness and empathy, offering a poignant and inclusive back-to-school message: all should feel safe, respected, and welcomed.

Many sincere, Bible-believing Christians are Calvinists only by default. Thinking that the only choice is between Calvinism (with its presumed doctrine of eternal security) and Arminianism (with its teaching that salvation can be lost), and confident of Christ's promise to keep eternally those who believe in Him, they therefore consider themselves to be Calvinists. It takes only a few simple questions to discover that most Christians are largely unaware of what John Calvin and his early followers of the sixteenth and seventeenth centuries actually believed and practiced. Nor do they fully understand what most of today's leading Calvinists believe. Although there are disputed variations of the Calvinist doctrine, among its chief proponents (whom we quote extensively in context) there is general agreement on certain core beliefs. Many evangelicals who think they are Calvinists will be surprised to learn of Calvin's belief in salvation through infant baptism and of his grossly un-Christian behavior, at times, as the "Protestant Pope" of Geneva, Switzerland. Most shocking of all, however, is Calvinism's misrepresentation of God, who "is love." It is our prayer that this volume will enable readers to examine more carefully the vital issues involved and to follow God's holy Word­--not man's teachings. "The first edition of this book was greeted by fervent opposition and criticism from Calvinists. In this enlarged and revised edition I have endeavored to respond to the critics." --Dave Hunt

Elsie McKee, "Calvin and His Colleagues as Pastors: Some New Insights into the Collegial Ministry of Word and Sacraments"; Jeffrey R. Watt, "Childhood and Youth in the Geneva Consistory Minutes"; Christoph Strohm, "Methodology in Discussion of 'Calvin and Calvinism'"; Max Engammare, "D’une forme l’autre: Commentaires et sermons de Calvin sur la Genèse "; Cornelis Augustijn / Christoph Burger / Frans P. van Stam, "Calvin in the Light of the Early Letters" ; Christian Link, "Die Finalität des Menschen Zur Perspektive der Anthropologie Calvins"; Robert M. Kingdon, "Calvin’s last years"; Victor E. d’Assonville jr., "Dogma und Doctrina Bei Calvin in einer begrifflichen wechselwirkung: Ein Seminarbericht "; Wim Janse, "Calvin, a Lasco und Beza: Eine gemeinsame Abendmahlserklärung (Mai 1556)? Bericht eines Forschungsseminars mit offenem Ausgang"; A.N.S. Lane, "Calvin and Article 5 of the Regensburg Colloquy"; Jae Sung Kim, "Prayer in Calvin’s soteriology "; Barbara Pitkin: "Redefining Repentance: Calvin and Melanchthon"; Wilhelmus H.Th. Moehn, "Abraham – 'père de l’église de Dieu'. A Comparison of Calvin’s Commentary and Sermons on Acts 7:1-6 287"; Christian Grosse, "’En esprit et en vérité’? La part du rituel dans la culture religieuse réformée (Genève, XVIe siècle)"; Mihály Márkus, "Calvin und Polen. Gedankenfragmente in Verbindung mit einer Empfehlung"; Dr. E.A. de Boer, "Calvin and Colleagues. Propositions and Disputations in the Context of the Congrégations in Geneva"; Irena Backus, "Calvin’s knowledge of Greek language and philosophy"; Randall C. Zachman, "Crying To God on the Brink of Despair: The Assurance of Faith Revisited ".