Complete Works of John Calvin, Bible Commentary, 64 books Christian Study CD F23

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Students, Bible Study Groups, everyone interested in Bible Study G (everyone) English This CD-ROM contains 64 collected works of John Calvin, including his COMPLETE 45 volume set of Bible Commentaries on the Old and New Testament, totaling approx 29,500 pages. Born in France in 1509, theologian ecclesiastical statesman John Calvin was Martin Luther's successor as the preeminent Protestant theologian. Calvin made a powerful impact on the fundamental doctrines of Protestantism, and is widely credited as the most important figure in the second generation of the Protestant Reformation. He died in Geneva, Switzerland, in 1564. Born on July 10, 1509, in Noyon, Picardy, France, John Calvin was a law student at the University of Orléans when he first joined the cause of the Reformation. In 1536, he published the landmark text Institutes of the Christian Religion, an early attempt to standardize the theories of Protestantism. Calvin's religious teachings emphasized the sovereignty of the scriptures and divine predestination—a doctrine holding that God chooses those who will enter Heaven based on foreknowledge of their good deeds. Calvin lived in Geneva briefly, until anti-Protestant authorities in 1538 forced him to leave. He was invited back again in 1541, and upon his return from Germany, where he had been living, he became an important spiritual and political leader. Calvin used Protestant principles to establish a religious government; and in 1555, he was given absolute supremacy as leader in Geneva. As Martin Luther's successor as the preeminent Protestant theologian, Calvin was known for an intellectual, unemotional approach to faith that provided Protestantism's theological underpinnings, whereas Luther brought passion and populism to his religious cause. While instituting many positive policies, Calvin's government also punished "impiety" and dissent against his particularly spare vision of Christianity with execution. In the first five years of his rule in Geneva, 58 people were executed and 76 exiled for their religious beliefs. Calvin allowed no art other than music, and even that could not involve instruments. Under his rule, Geneva became the center of Protestantism, and sent out pastors to the rest of Europe, creating Presbyterianism in Scotland, the Puritan Movement in England and the Reformed Church in the Netherlands. Death and Legacy Calvin died on May 27, 1564, in Geneva, Switzerland. It is unknown where he is buried. Today, Calvin remains widely credited as the most important figure in the second generation of the Protestant Reformation. A towering figure in the Reformation and prolific scholar and theologian, John Calvin authored not only his famous Institutes of the Christian Religion, but commentaries on twenty-four books of the Old Testament and all of the New Testament except for 2 and 3 John and Revelation. These classic commentaries continue to be valued exegetical reference works for pastors and serious students of the Bible today. This set on CD-ROM comprises of the following books in PDF format: John Calvin's Complete Commentaries Volume 01 Genesis Vol1 John Calvin's Complete Commentaries Volume 02 Genesis Vol2 John Calvin's Complete Commentaries Volume 03 Harmony of Law Vol 1 John Calvin's Complete Commentaries Volume 04 Harmony of Law Vol 2 John Calvin's Complete Commentaries Volume 05 Harmony of Law Vol 3 John Calvin's Complete Commentaries Volume 06 Harmony of Law Vol 4 John Calvin's Complete Commentaries Volume 07 Joshua John Calvin's Complete Commentaries Volume 08 Psalms Vol1 John Calvin's Complete Commentaries Volume 09 Psalms Vol2 John Calvin's Complete Commentaries Volume 10 Psalms Vol3 John Calvin's Complete Commentaries Volume 11 Psalms Vol4 John Calvin's Complete Commentaries Volume 12 Psalms Vol5 John Calvin's Complete Commentaries Volume 13 Isaiah Vol1 John Calvin's Complete Commentaries Volume 14 Isaiah Vol2 John Calvin's Complete Commentaries Volume 15 Isaiah Vol3 John Calvin's Complete Commentaries Volume 16 Isaiah Vol4 John Calvin's Complete Commentaries Volume 17 Jeremiah Vol1 John Calvin's Complete Commentaries Volume 18 Jeremiah Vol2 John Calvin's Complete Commentaries Volume 19 Jeremiah Vol3 John Calvin's Complete Commentaries Volume 20 Jeremiah Vol4 John Calvin's Complete Commentaries Volume 21 Jeremiah Vol5 John Calvin's Complete Commentaries Volume 22 Ezekiel Vol1 John Calvin's Complete Commentaries Volume 23 Ezekiel Vol2 John Calvin's Complete Commentaries Volume 24 Daniel Vol1 John Calvin's Complete Commentaries Volume 25 Daniel Vol2 John Calvin's Complete Commentaries Volume 26 Hosea John Calvin's Complete Commentaries Volume 27 Joel, Amos, Obadiah John Calvin's Complete Commentaries Volume 28 Jonah, Micah, Nahum John Calvin's Complete Commentaries Volume 29 Habakkuk, Zephaniah, Haggai John Calvin's Complete Commentaries Volume 30 Zechariah, Malachi John Calvin's Complete Commentaries Volume 31 Matthew, Mark, Luke Vol1 John Calvin's Complete Commentaries Volume 32 Matthew, Mark, Luke Vol2 John Calvin's Complete Commentaries Volume 33 Matthew, Mark, Luke Vol3 John Calvin's Complete Commentaries Volume 34 John Vol1 John Calvin's Complete Commentaries Volume 35 John Vol2 John Calvin's Complete Commentaries Volume 36 Acts Vol1 John Calvin's Complete Commentaries Volume 37 Acts Vol2 John Calvin's Complete Commentaries Volume 38 Romans John Calvin's Complete Commentaries Volume 39 Corinthians Vol1 John Calvin's Complete Commentaries Volume 40 Corinthians Vol2 John Calvin's Complete Commentaries Volume 41 Galatians and Ephesians John Calvin's Complete Commentaries Volume 42 Philippians, Colossians, and Thessalonians John Calvin's Complete Commentaries Volume 43 Timothy, Titus, Philemon John Calvin's Complete Commentaries Volume 44 Hebrews John Calvin's Complete Commentaries Volume 45 Catholic Epistles John Calvin - General Commentaries John Calvin - Institutes of the Christian Religion John Calvin - Secret Providence John Calvin - Tracts Relating to the Reformation Volume 1 John Calvin - Tracts Relating to the Reformation Volume 2 John Calvin - Tracts Relating to the Reformation Volume 3 John Calvin- His Life, Letters, and Work, by Hugh Reyburn John Calvin, The catechism of the church of GenevaJohn Calvin's Sermons Memoirs of the life and writings of John Calvin, by John Mackenzie Of Prayer, A Perpetual Exercise of Faith. The Daily Benefits Derived from It On the Christian Life The Letters of John Calvin-Compiled from the Original Manuscripts and Edited With Historical Notes, by Dr. Jules Bonnet, Volume 1 The Letters of John Calvin-Compiled from the Original Manuscripts and Edited With Historical Notes, by Dr. Jules Bonnet, Volume 2 The Letters of John Calvin-Compiled from the Original Manuscripts and Edited With Historical Notes, by Dr. Jules Bonnet, Volume 3 The Letters of John Calvin-Compiled from the Original Manuscripts and Edited With Historical Notes, by Dr. Jules Bonnet, Volume 4 The Life and Times of John Calvin- The Great Reformer, Volume 1 The Life and Times of John Calvin- The Great Reformer, Volume 2 The Life of John Calvin MORE INFO ON JOHN CALVIN: SCRIPTURE: The first statement in the Institutes acknowledges its central theme. It states that the sum of human wisdom consists of two parts: the knowledge of God and of ourselves. Calvin argues that the knowledge of God is not inherent in humanity nor can it be discovered by observing this world. The only way to obtain it is to study scripture. Calvin writes, "For anyone to arrive at God the Creator he needs Scripture as his Guide and Teacher." He does not try to prove the authority of scripture but rather describes it as autopiston or self-authenticating. He defends the trinitarian view of God and, in a strong polemical stand against the Catholic Church, argues that images of God lead to idolatry. Calvin viewed Scripture as being both majestic and simple. According to Ford Lewis Battles, Calvin had discovered that "sublimity of style and sublimity of thought were not coterminous." PROVIDENCE: At the end of the first book of the Institutes, he offers his views on providence, writing, "By his Power God cherishes and guards the World which he made and by his Providence rules its individual Parts.[9] Humans are unable to fully comprehend why God performs any particular action, but whatever good or evil people may practise, their efforts always result in the execution of God's will and judgments." SIN: The second book of the Institutes includes several essays on the original sin and the fall of man, which directly refer to Augustine, who developed these doctrines. He often cited the Church Fathers in order to defend the reformed cause against the charge that the reformers were creating new theology. In Calvin's view, sin began with the fall of Adam and propagated to all of humanity. The domination of sin is complete to the point that people are driven to evil. Thus fallen humanity is in need of the redemption that can be found in Christ. But before Calvin expounded on this doctrine, he described the special situation of the Jews who lived during the time of the Old Testament. God made a covenant with Abraham, promising the coming of Christ. Hence, the Old Covenant was not in opposition to Christ, but was rather a continuation of God's promise. Calvin then describes the New Covenant using the passage from the Apostles' Creed that describes Christ's suffering under Pontius Pilate and his return to judge the living and the dead. For Calvin, the whole course of Christ's obedience to the Father removed the discord between humanity and God. ATONEMENT: R. T. Kendall has argued that Calvin's view of the atonement differs from that of later Calvinists, especially the Puritans. Kendall interpreted Calvin as believing that Christ died for all people, but intercedes only for the elect. Kendall's thesis has been disputed by Paul Helm, who argues that "both Calvin and the Puritans taught that Christ died for the elect and intercedes for the elect." UNION WITH CHRIST: In the third book of the Institutes, Calvin describes how the spiritual union of Christ and humanity is achieved. He first defines faith as the firm and certain knowledge of God in Christ. The immediate effects of faith are repentance and the remission of sin. This is followed by spiritual regeneration, which returns the believer to the state of holiness before Adam's transgression. However, complete perfection is unattainable in this life, and the believer should expect a continual struggle against sin. Several chapters are then devoted to the subject of justification by faith alone. He defined justification as "the acceptance by which God regards us as righteous whom he has received into grace." In this definition, it is clear that it is God who initiates and carries through the action and that people play no role; God is completely sovereign in salvation. According to Alister McGrath, Calvin provided a solution to the Reformation problem of how justification relates to sanctification. Calvin suggested that both came out of union with Christ. McGrath notes that while Martin Bucer suggested that justification causes (moral) regeneration, Calvin argued that "both justification and regeneration are the results of the believer's union with Christ through faith." PREDESTINATION: Near the end of the Institutes, Calvin describes and defends the doctrine of predestination, a doctrine advanced by Augustine in opposition to the teachings of Pelagius. Fellow theologians who followed the Augustinian tradition on this point included Thomas Aquinas and Martin Luther, though Calvin's formulation of the doctrine went further than the tradition that went before him.[20] The principle, in Calvin's words, is that "All are not created on equal terms, but some are preordained to eternal life, others to eternal damnation; and, accordingly, as each has been created for one or other of these ends, we say that he has been predestinated to life or to death." The doctrine of predestination "does not stand at the beginning of the dogmatic system as it does in Zwingli or Beza", but, according to Fahlbusch, it "does tend to burst through the soteriological-Christological framework."[22] In contrast to some other Protestant Reformers, Calvin taught double predestination. Chapter 21 of Book III of the Institutes is called "Of the eternal election, by which God has predestinated some to salvation, and others to destruction". ECCLESIOLOGY AND SACRAMENTS: The final book of the Institutes describes what he considers to be the true Church and its ministry, authority, and sacraments. He denied the papal claim to primacy and the accusation that the reformers were schismatic. For Calvin, the Church was defined as the body of believers who placed Christ at its head. By definition, there was only one "catholic" or "universal" Church. Hence, he argued that the reformers "had to leave them in order that we might come to Christ." The ministers of the Church are described from a passage from Ephesians, and they consisted of apostles, prophets, evangelists, pastors, and doctors. Calvin regarded the first three offices as temporary, limited in their existence to the time of the New Testament. The latter two offices were established in the church in Geneva. Although Calvin respected the work of the ecumenical councils, he considered them to be subject to God's Word found in scripture. He also believed that the civil and church authorities were separate and should not interfere with each other. Calvin defined a sacrament as an earthly sign associated with a promise from God. He accepted only two sacraments as valid under the new covenant: baptism and the Lord's Supper (in opposition to the Catholic acceptance of seven sacraments). He completely rejected the Catholic doctrine of transubstantiation and the treatment of the Supper as a sacrifice. He also could not accept the Lutheran doctrine of sacramental union in which Christ was "in, with and under" the elements. His own view was close to Zwingli's symbolic view, but it was not identical. Rather than holding a purely symbolic view, Calvin noted that with the participation of the Holy Spirit, faith was nourished and strengthened by the sacrament. In his words, the eucharistic rite was "a secret too sublime for my mind to understand or words to express. I experience it rather than understand it." In common with other Protestant Reformers, Calvin believed that there were only two sacraments, baptism and the Lord's Supper. Calvin also conceded that ordination could also be called a sacrament, but suggested that it was a "special rite for a certain function." Calvin believed in infant baptism, and devoted a chapter in his Institutes to the subject. Calvin believed in a real spiritual presence of Christ at the Eucharist. For Calvin, union with Christ was at the heart of the Lord's Supper. According to Brian Gerrish, there are three different interpretations of the Lord's Supper within non-Lutheran Protestant theology: Symbolic memorialism, found in Zwingli, which sees the elements merely as a sign pointing to a past event; Symbolic parallelism, typified by Bullinger, which sees the sign as pointing to “a happening that occurs simultaneously in the present” alongside the sign itself; and Symbolic instrumentalism, Calvin's view, which holds that the Eucharist is “a present happening that is actually brought about through the signs.” Calvin's sacramental theology was criticized by later Reformed writers. Robert L. Dabney, for example, called it “not only incomprehensible but impossible.” CONTROVERSIES: Joachim Westphal disagreed with Calvin's theology on the eucharist. Calvin's theology was not without controversy. Pierre Caroli, a Protestant minister in Lausanne accused Calvin as well as Viret and Farel of Arianism in 1536. Calvin defended his beliefs on the Trinity in Confessio de Trinitate propter calumnias P. Caroli. In 1551 Jérôme-Hermès Bolsec, a physician in Geneva, attacked Calvin's doctrine of predestination and accused him of making God the author of sin. Bolsec was banished from the city, and after Calvin's death, he wrote a biography which severely maligned Calvin's character. In the following year, Joachim Westphal, a Gnesio-Lutheran pastor in Hamburg, condemned Calvin and Zwingli as heretics in denying the eucharistic doctrine of the union of Christ's body with the elements. Calvin's Defensio sanae et orthodoxae doctrinae de sacramentis (A Defence of the Sober and Orthodox Doctrine of the Sacrament) was his response in 1555. In 1556 Justus Velsius, a Dutch dissident, held a public disputation with Calvin during his visit to Frankfurt, in which Velsius defended free will against Calvin's doctrine of predestination. Following the execution of Servetus, a close associate of Calvin, Sebastian Castellio, broke with him on the issue of the treatment of heretics. In Castellio's Treatise on Heretics (1554), he argued for a focus on Christ's moral teachings in place of the vanity of theology, and he afterward developed a theory of tolerance based on biblical principles. Hard cover versions of these works have sold for hundreds of dollars. With our CD, you can read, study, and print out the pages as many times as you want. All books are PDF format that you know and trust, for easy reading and printing. No unknown or strange file formats! Please ensure you have the latest copy of Adobe Reader installed on your machine (it is free online). FORMAT NOTICE: This disk is only for use in your computer's drive! It will NOT play in the DVD Player hooked up to your TV or in your car! Make sure you check out our other listings. Our library is ever expanding. 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