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'''''Extra calvinisticum''''' ({{lang-la|The Calvinistic beyond/outside}}) is a theological ''[[terminus technicus]]'' given by [[Lutheran scholastic]] theologians around 1620 to a [[Calvinistic]] [[Christology]], which claimed that the [[Logos]] was also outside (literal meaning of the Latin ''extra'') or beyond the physical body of [[Christ]].<ref>{{citation|url=http://www.reformiert-online.net/lexikon/detail.php?id=18|title=Lexikon reformierter Grundbegriffe|trans_title=Lexicon Reformed Principle|publisher=Reformed Alliance in Germany|last=Kreck|first=W|language=German|accessdate=2012-12-06}}</ref><ref>{{citation|date=October 1963|title=Summaries of Doctoral Dissertations|journal=The Harvard Theological Review|publisher=[[Cambridge University Press]]|volume=56|issue=4|pages=321–334|issn=0017-8160|jstor=1508667|doi=10.1017/S0017816000018903}}</ref> This theological distinction is in contrast to [[scholastic Lutheran Christology]].<ref>{{citation|last=Carson|first=Ronald|date= |
'''''Extra calvinisticum''''' ({{lang-la|The Calvinistic beyond/outside}}) is a theological ''[[terminus technicus]]'' given by [[Lutheran scholastic]] theologians around 1620 to a [[Calvinistic]] [[Christology]], which claimed that the [[Logos]] was also outside (literal meaning of the Latin ''extra'') or beyond the physical body of [[Christ]].<ref>{{citation|url=http://www.reformiert-online.net/lexikon/detail.php?id=18|title=Lexikon reformierter Grundbegriffe|trans_title=Lexicon Reformed Principle|publisher=Reformed Alliance in Germany|last=Kreck|first=W|language=German|accessdate=2012-12-06}}</ref><ref>{{citation|date=October 1963|title=Summaries of Doctoral Dissertations|journal=The Harvard Theological Review|publisher=[[Cambridge University Press]]|volume=56|issue=4|pages=321–334|issn=0017-8160|jstor=1508667|doi=10.1017/S0017816000018903}}</ref> This theological distinction is in contrast to [[scholastic Lutheran Christology]].<ref>{{citation|last=Carson|first=Ronald|date=September 1975|title=The Motifs of ''Kenosis'' and ''Imitatio'' in the Work of Dietrich Bonhoeffer, with an Excursus on the ''Communicatio Idiomatum''|journal=Journal of the American Academy of Religion|publisher=[[Oxford University Press]]|volume=43|issue=3|pages=542–553|issn=0002-7189|jstor=1461851}}</ref> In the theology of [[Martin Luther]] [[Jesus Christ]] is [[omnipresent]], not only his divine nature but also his human nature, this is because the [[Christology|two natures]] cannot be separated from one another, but interpenetrate one another (''[[communicatio idiomatum]]'').<ref>{{citation|last=Peters|first=David|title=The "Extra Calvinisticum" and Calvin's Eucharistic Theology|url=http://www.wlsessays.net/files/PetersCalvin.pdf|format=PDF|page=5|accessdate=2012-12-06}}</ref> The Reformed, on the other hand, argued that "the Word is fully united to but never totally contained within the human nature and, therefore, even in the incarnation is to be conceived of as beyond or outside of (extra) the human nature."<ref>{{citation|last=Muller|first=Richard|title=Dictionary of Latin and Greek theological terms: drawn principally from Protestant scholastic theology|contribution=''Extra Calvinisticum''|url=http://books.google.com/books?id=mBQZAQAAIAAJ|accessdate=2012-12-06|date=1 September 1985|publisher=Baker Book House|isbn=978-0-8010-6185-1|page=111}}</ref> |
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For this reason, the Reformed argue that Christ cannot be present corporeally (bodily) in the Lord's supper, because he reigns bodily from heaven. |
For this reason, the Reformed argue that Christ cannot be present corporeally (bodily) in the Lord's supper, because he reigns bodily from heaven. |
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Revision as of 09:12, 28 September 2013
Extra calvinisticum (Template:Lang-la) is a theological terminus technicus given by Lutheran scholastic theologians around 1620 to a Calvinistic Christology, which claimed that the Logos was also outside (literal meaning of the Latin extra) or beyond the physical body of Christ.[1][2] This theological distinction is in contrast to scholastic Lutheran Christology.[3] In the theology of Martin Luther Jesus Christ is omnipresent, not only his divine nature but also his human nature, this is because the two natures cannot be separated from one another, but interpenetrate one another (communicatio idiomatum).[4] The Reformed, on the other hand, argued that "the Word is fully united to but never totally contained within the human nature and, therefore, even in the incarnation is to be conceived of as beyond or outside of (extra) the human nature."[5]
For this reason, the Reformed argue that Christ cannot be present corporeally (bodily) in the Lord's supper, because he reigns bodily from heaven.
See also
References
- ^ Kreck, W, Lexikon reformierter Grundbegriffe (in German), Reformed Alliance in Germany, retrieved 2012-12-06
{{citation}}: Unknown parameter|trans_title=ignored (|trans-title=suggested) (help) - ^ "Summaries of Doctoral Dissertations", The Harvard Theological Review, 56 (4), Cambridge University Press: 321–334, October 1963, doi:10.1017/S0017816000018903, ISSN 0017-8160, JSTOR 1508667
- ^ Carson, Ronald (September 1975), "The Motifs of Kenosis and Imitatio in the Work of Dietrich Bonhoeffer, with an Excursus on the Communicatio Idiomatum", Journal of the American Academy of Religion, 43 (3), Oxford University Press: 542–553, ISSN 0002-7189, JSTOR 1461851
- ^ Peters, David, The "Extra Calvinisticum" and Calvin's Eucharistic Theology (PDF), p. 5, retrieved 2012-12-06
- ^ Muller, Richard (1 September 1985), "Extra Calvinisticum", Dictionary of Latin and Greek theological terms: drawn principally from Protestant scholastic theology, Baker Book House, p. 111, ISBN 978-0-8010-6185-1, retrieved 2012-12-06