This problem [of modern mythologies of a coherence in “Calvinism”] has been enhanced by the numerous books that present interpretations of such decontextualized constructs as “Calvin’s doctrine of predestination,” “Calvin’s Christology,” or “Calvin’s doctrine of the Lord’s Supper,” as if Calvin actually proposed a highly unique doctrine. We need to remind ourselves that the one truly unique theologian who entered Geneva in the sixteenth century, Michael Servetus, did not exit Geneva alive…
It is perhaps worth noting that the Dutch word is not “tulip” but “tulp.” “Tulip” isn’t Dutch – sometimes I wonder if Arminius was just trying to correct someone’s spelling when he was accused of omitting that “i” for irresistible grace.
From pages 52, 58 of Richard Muller’s Calvin and the Reformed Tradition. I laughed a lot at this snark, and I can’t tell if it’s really that funny or if my descent into theological nerdery is complete.
One of the questions prompted by any crisis is whether God is inactive. Is he stepping aside and allowing calamitous evil to befall his creation and people? Is the crisis something beyond God’s power? Or, perhaps most frighteningly, is the catastrophe something that is being orchestrated by God?
These questions are common whenever we are confronted with suffering, and are elevated to prominence in times of widespread disaster, such as the moment we find ourselves with COVID-19.
Is the coronavirus God’s judgment for sin? The answer must be yes…
The Deacon of Dark River is a classic Icelandic folktale, which is often the subject of painting and poetry.
