By Stephen Edmondson
Stephen Edmondson articulates a coherent Christology from Calvin's commentaries and his Institutes. He argues that, in the course of the medium of Scripture's background, Calvin, the biblical humanist, renders a Christology that seeks to seize either the breadth of God's multifaceted grace as enacted in heritage, and the hearts of God's humans as shaped through background. What emerges is an image of Christ because the Mediator of God's covenant via his threefold position of priest, king and prophet.
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16 (CO 47:468). 59 Ibid. Tylanda, “Calvin’s Second Reply,” p. 149 (CO 9:352). Comm. 47. Quotations from Calvin’s commentaries will rely on the English translations in the Calvin Translation Society edition of Calvin’s commentaries (Commentaries of John Calvin, 46 vols. (Edinburgh: Calvin Translation Society, 1843–55; reprint, Grand Rapids: Eerdmans, 1948–50) which are adequate for the purposes of this book. I will cite these commentaries by Scriptural reference, volume, and page number. Parenthetical references to the Latin text of Calvin’s commentaries will follow, taken from Ioannis Calvini Opera quae supersunt Omnia, ed.
We must distinguish, he tells us, between God’s essence – who God is in and for Godself – and God’s revelation of Godself in God’s economy – who God is for us. Calvin agrees that in God’s essence, the Son is eternally one with the Father and so is in all respects equal to the Father; but that does not mean that this unity and equality must rule our talk of the relation of the Father and the Son in God’s economy for our salvation. It need not mean this, for it is the prerogative of the Father and the Son for the Son to subordinate himself to the Father to mediate between God and humanity.
E. J. Furcha (Allison Park, PA: Pickwick Publications, 1984), p. 129. 39 Ibid. , p. 131. Christ as Mediator 29 The argument that Zwingli makes here is in some sense simply a variation of Anselm’s argument for the necessity of the hypostatic union for our atonement – that only one who is both God and human can reconcile us to God. His Roman opponents would have had no quarrel with that contention, for they had never claimed that Christ mediated in his humanity divorced from his divinity or that the Church in its sacerdotal system mediated in any manner except as it was an instrument of Christ.