- The Oxford Handbook of the Protestant Reformations
- Acknowledgments
- List of Illustrations
- List of Contributors
- Introduction
- Explaining Evil and Grace
- The Nature of Spiritual Experience
- Reforming Time
- Political Obedience
- Geographies of the Protestant Reformation
- The Bohemian Reformations
- Luther and Lutheranism
- The Swiss Reformations: Movements, Settlements, and Reimagination, 1520–1720
- The Radicals
- Calvin and Reformed Protestantism
- The English, Scottish, and Irish Reformations
- Protestantism in the Age of Catholic Renewal
- Protestantism and Non-Christian Religions
- Outsiders, Dissenters, and Competing Visions of Reform
- Pietism
- Protestantism Outside Europe
- Print Workshops and Markets
- The Word
- The Reformation of Liturgy
- An “Epistolary Reformation”: The Role and Significance of Letters in the First Century of the Protestant Reformation
- University Scholars of the Reformation
- Education in the Reformation
- Legal Courts
- Rural Society
- Civic Religions
- European Nobilities and the Reformation
- Explaining Change
- Visual and Material Culture
- Music
- The Body in the Reformations
- Sexual Difference
- The Natural and Supernatural
- Commerce and Consumption
- Natural Philosophy
- Comparisons and Consequences in Global Perspective, 1500–1750
- History and Memory
- Index
Abstract and Keywords
Reformed Protestantism originated in the 1520s in both Zurich under the direction of Ulrich Zwingli and in Strasbourg under the influence of Martin Bucer and several others. It was not until Guillaume Farel and John Calvin arrived in Geneva in the 1530s, however, that it became a major force of the Reformation. Although theologically very similar to Lutheranism, including Calvin’s views on predestination, theology was never the foundation of Reformed identity. An emphasis on independence from the secular state as well as enhanced moral discipline, specifically in the development of the institution of the consistory in Geneva, are what made Reformed Protestantism distinct. Although it spread quickly and significantly throughout Europe and the New World, it invariably was forced to adapt to differing political and cultural circumstances in every case. Thus, while Calvin’s Geneva was always the prototype for Reformed Protestantism, it never became a model to be copied elsewhere.
Keywords: Reformed, Protestantism, Farel, Calvin, Geneva, predestination, discipline, consistory
Mack P. Holt, Department of Art and Art History, George Mason University.
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- The Oxford Handbook of the Protestant Reformations
- Acknowledgments
- List of Illustrations
- List of Contributors
- Introduction
- Explaining Evil and Grace
- The Nature of Spiritual Experience
- Reforming Time
- Political Obedience
- Geographies of the Protestant Reformation
- The Bohemian Reformations
- Luther and Lutheranism
- The Swiss Reformations: Movements, Settlements, and Reimagination, 1520–1720
- The Radicals
- Calvin and Reformed Protestantism
- The English, Scottish, and Irish Reformations
- Protestantism in the Age of Catholic Renewal
- Protestantism and Non-Christian Religions
- Outsiders, Dissenters, and Competing Visions of Reform
- Pietism
- Protestantism Outside Europe
- Print Workshops and Markets
- The Word
- The Reformation of Liturgy
- An “Epistolary Reformation”: The Role and Significance of Letters in the First Century of the Protestant Reformation
- University Scholars of the Reformation
- Education in the Reformation
- Legal Courts
- Rural Society
- Civic Religions
- European Nobilities and the Reformation
- Explaining Change
- Visual and Material Culture
- Music
- The Body in the Reformations
- Sexual Difference
- The Natural and Supernatural
- Commerce and Consumption
- Natural Philosophy
- Comparisons and Consequences in Global Perspective, 1500–1750
- History and Memory
- Index