Richard Muller, a world-class scholar of the Reformation era, examines the relationship of Calvin's theology to the Reformed tradition, indicating Calvin's place in the tradition as one of several significant second-generation formulators. Muller argues that the Reformed tradition is a diverse and variegated movement not suitably described either as founded solely on the thought of John Calvin or as a reaction to or deviation from Calvin, thereby setting aside the old "Calvin and the Calvinists" approach in favor of a more integral and representative perspective. Muller offers historical corrective and nuance on topics of current interest in Reformed theology, such as limited atonement/universalism, union with Christ, and the order of salvation.

Congregations are made up of people with all sorts of theologies. Pastor Mike Slaughter even says that these can stand in the way of the church’s mission of social and personal holiness. But most people do not adopt a theology on purpose, mostly they merely breathe in the prevailing cultural air. The theology "de jour" seems to be Calvinist, with its emphasis on “the elect” and “other worldly salvation.” In fact, there is so much Calvinism saturating the culture, that some do not even know there is an alternative way of thinking about their faith. They don’t know where to go to find a viable option; they don’t even know the key words to search Google. So people are left thinking like Calvinists but living with a desire to change the world, offering grace and hope to hurting people in mission and ministry—loving the least, the last, and the lost. In other words, they are living like Wesleyans. This book shows what Calvinist and Wesleyans actually believe about human responsibility, salvation, the universality of God’s grace, holy living through service, and the benefits of small group accountability--and how that connects to how people can live. Calvinists and Wesleyans are different, and by knowing the difference, people will not only see the other benefits of Wesleyan theology but will be inspired to learn more. By knowing who they are as faithful people of God, they will be motivated to reach out in mission with renewed vigor. And they won’t be obstacles to grace and holiness, but they can be better disciples and advocates for Christ through service in this world.

The book of Job stands in the centre of one of the most complicated problems of life, the interaction between divine sovereignty and human responsibility, one that has provoked much tortuous thought by both Calvinists and Arminians.

This historically significant volume collects Karl Barth's lectures on John Calvin, delivered at the University of Göttingen in 1922. The book opens with an illuminating sketch of medieval theology, an appreciation of Luther's breakthrough, and a comparative study of the roles of Zwingli and Calvin. The main body of the work consists of an increasingly sympathetic, and at times amusing, account of Calvin's life up to his recall to Geneva. In the process, Barth examines and evaluates the early theological writings of Calvin, especially the first edition of the Institutes.

John Calvin was one of the most important leaders of the sixteenth-century Protestant Reformation. In this revision of his major biography, T. H. L. Parker explores Calvin's achievement against the backdrop of the turbulent times in which he lived. With clear and concise explanations of Calvin's theology, analyses of his major works, and insights into his preaching, this definitive biography brings this crucially important reformer and his world to life for readers.

Charles Hodge viewed Calvin's doctrine of the union of believers with Christ's humanity in the Lord's Supper as an uncongenial foreign element in Calvin's thought, having no root in the system. Robert L. Dabney found Calvin's doctrine to be a strange opinion, which he had to reject because it is not only incomprehensible, but impossible. Were these eminent theologians correct, or did they miss the genius of Calvin's thinking at this point? Back in print at last, Ronald Wallace's classic study is a careful examination of Calvin's Commentaries, Institutes, Sermons, and Tracts, designed to clarify the teaching of the great Reformer. The following two sentences from the preface aptly sum up the author's intention: ÒWhat is most important in the study of Calvin today is to reveal what the Reformer himself actually said, in order that misconceptions about his teaching may be cleared away. Therefore this work is not a critical study of Calvin, but an attempt to express his teaching as copiously, fairly, and sympathetically as possible. Dr. Wallace's book is also valuable for the insight it gives into Calvin's method of interpreting Scripture, especially the Old Testament.

In this careful study of John Calvin's Institutes of the Christian Religion, Reformed theologian Yudha Thianto sets Calvin's writings in their historical context and outlines the significant aspects of his theology for those who would know more about Calvin's works and through it, the God who inspired them.

Is the God of Calvin a fountain of blessing, or a forceful tyrant? Is Calvin's view of God coercive, leaving no place for the human qua human in redemption? These are perennial questions about Calvin's theology which have been given new life by Gift theologians such as John Milbank, Graham Ward, and Stephen Webb. J. Todd Billings addresses these questions by exploring Calvin's theology of `participation in Christ'. He argues that Calvin's theology of `participation' gives a positive place to the human, such that grace fulfils rather than destroys nature, affirming a differentiated union of God and humanity in creation and redemption. Calvin's trinitarian theology of participation extends to his view of prayer, sacraments, the law, and the ecclesial and civil orders. In light of Calvin's doctrine of participation, Billings reframes the critiques of Calvin in the Gift discussion and opens up new possibilities for contemporary theology, ecumenical theology, and Calvin scholarship as well.

In this thorough investigation of Calvinist doctrine, John Leith defines the Reformer's teaching on Christian life in the context of his theology. He begins with a discussion of what it means to say that the purpose of Christian life is the glory of God. He then discusses Christian life in relation to four aspects of Calvinist thought: justification by faith alone; providence and predestination; history and the transhistorical; church and society.Leith's concluding statement summarizes the importance of this book. "Calvin's doctrine of the Christian life represents a magnificent effort to give expression to what it means to have to do with the living God every moment of one's life. No interpretation of the sola gloria Dei ["only God's glory"] has been more vivid and dynamic than Calvin's. For this reason he speaks to the needs of this generation, which, at least until recently, has been more frequently concerned about the glory of humankind than that of God and which has fallen victim to many false gods and vicious ideologies. Yet if Calvinism is to render its full service to our day, it must be interpreted in the context of the shared faith of the total Christian community. On the basis of Calvin's own principles, no human statement of Christian faith can ever be final and must be continually reformed by the Christian community's apprehension of the word of God as revealed in Jesus Christ."