By exploring how Martin Luther, Martin Bucer, and John Calvin interpreted a set of eight messianic psalms (Psalms 2, 8, 16, 22, 45, 72, 110, 188), Sujin Pak elucidates key debates about Christological exegesis during the era of the Protestant reformation. More particularly, Pak examines the exegeses of Luther, Bucer, and Calvin in order to (a) reveal their particular theological emphases and reading strategies, (b) identify their debates over the use of Jewish exegesis and the factors leading to charges of 'judaizing' leveled against Calvin, and (c) demonstrate how Psalms reading and the accusation of judaizing serve distinctive purposes of confessional identity formation. In this way, she portrays the beginnings of those distinctive trends that separated Lutheran and Reformed exegetical principles.

The essaysthat comprise thisvolume were written over the period of some ten years, for different purposes and on different occasions, but they are unitedby a number of features, which this preface may serve to indicate. While the collection begins with a translation drawn from the fourth p- sentation of Hobbes’s political thought, namely, the Latin Leviathan of 1668, after The Elements of Law (1640), De Cive (1642 and 1647) and the English Leviathan of 1651, the focus of the essays is largely on theEnglish version of his masterpiece of political philosophy. It isthe center of gravityinthe twenty eight years spanninghis departure from England for exile in France in 1640 till the publication in 1668 of the Latin Leviathan,withits lengthy and c- plex Appendix. The translation andintroduction of theAppendix, previously published,appears here with several revisions and additions, as does the essay ‘Thomas Hobbes and the EconomicTrinity. ’ A second feature common to these essays isthe deliberate attempttomake sense of thereligious elements inHobbes’s thought, bothintheir own rightand inrelation to his politics and natural science. These themes are woven together in complex ways. For instance, objecting to the use of Greek philosophic language and concepts to interpret the doctrines of the Christian religion, he propounds what he takes to be a more thoroughly scriptural interpretation, in pursuit of the goal of demolishing the basis for anypower inthe state independent of thecivil sovereign.

The eleven essays in this volume demonstrate how Calvin and the Reformed tradition engage with the Old Testament. The articles address two main areas: Calvin's interpretation of certain Old Testament books, and how Reformed thinkers in the global world study, explain, and apply the teaching of the Old Testament in their own contexts. This volume is the expanded version of the papers presented at the 2019 Calvin Studies Society Colloquium. Contributors include J. Todd Billings, Allison Brown, Thomas J. Davis, Jeff Fisher, Christine Kooi, Maarten Kuivenhoven, Scott Manetsch, Graeme Murdock, G. Sujin Pak, Yudha Thianto, and Michael VanderWeele.

In this fresh and original monograph on the ecclesiology of John Calvin, Tadataka Maruyama sifts exhaustively through the corpus of Calvin’s writings—in both Latin and French—to crystalize the French reformer’s conception of the Christian church. After elucidating Calvin’s influence from other reformers such as Jacques Lefèvre, Guillaume Farel, and Martin Bucer, Maruyama shows how Calvin’s ecclesiology evolved throughout his life while remaining firmly rooted in key principles and interests. Maruyama discerns three phases in Calvin’s ecclesiology: Catholic ecclesiology—in which Calvin saw the church as a unified and ideal institution situated both above and within history Reformed ecclesiology—in which Calvin described the concrete, historical form of the Christian church over against the Catholic Church Reformation ecclesiology—in which Calvin came to understand the Christian church as an eschatological reality situated in a broader European context, which Calvin portrayed as the “theater of God’s providence” This trajectory mirrors the way the Protestant Reformation was focused on reforming particular churches while also reimagining the Christian world as a whole. Indeed, as Maruyama thoroughly illustrates, Calvin never lost sight of his original vision of reforming the church of his French homeland even as his work grew into a much larger movement.