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The Binding of God: Calvin's Role in the Development of Covenant Theology (Texts and Studies in Reformation and Post-Reformation Thought) by Peter A. Lillback
A thorough exposition of covenant themes in Calvin's theology arguing that Calvin played an integral role in the development of covenant theology.
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First published May 1, 2001
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About the author
Peter A. Lillback
37 books26 followersPeter A. Lillback is an American theologian who serves as President and Professor of Historical Theology and Church History at Westminster Theological Seminary in Pennsylvania. He is also President of the Providence Forum and a senior editor at Unio cum Christo. Ordained in the Orthodox Presbyterian Church, he holds credentials as a teaching elder in the Presbyterian Church in America. Lillback earned degrees from Cedarville University, Dallas Theological Seminary, and Westminster Theological Seminary. He is the author of George Washington’s Sacred Fire.
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Displaying 1 - 6 of 6 reviews
June 2, 2012
I liked it, though evidently it is considered "off-limits" in some Southern Presbyterian circles. Lillback gives a painstaking analysis of the history of covenant theology, seeing it culminate in the Calvinist tradition.
I liked how he notes that infant baptism for the Reformers was grounded on Zwingli's continuity between Old and New Testament.
Lillback makes the claim that whereas Law-Gospel was the architectonic framework for Lutherans, Covenant Theology was so for Reformed. I think that is brilliant. I got in trouble, though, when I said it.
Questions:
What do you mean by "Calvinist tradition?" Lillback's reading presumes some form of objectivity and continuity in the covenants, and I think that is certainly a superior way to read Scripture. Presumably, Calvin thought so as well (see Mcgrath's work on Calvin). However, as many American Reformed scholars have pointed out, the later Calvinist tradition also posited areas of *discontinuity* and non-objectivity in the Covenant as well (the reader needs to consult Heppe, and for what it's worth, Scott Clark's gloss as well; though I agree with Lillback contra Clark in the end. I just acknowledge that Clark, too, has legitimate sources).
I liked how he notes that infant baptism for the Reformers was grounded on Zwingli's continuity between Old and New Testament.
Lillback makes the claim that whereas Law-Gospel was the architectonic framework for Lutherans, Covenant Theology was so for Reformed. I think that is brilliant. I got in trouble, though, when I said it.
Questions:
What do you mean by "Calvinist tradition?" Lillback's reading presumes some form of objectivity and continuity in the covenants, and I think that is certainly a superior way to read Scripture. Presumably, Calvin thought so as well (see Mcgrath's work on Calvin). However, as many American Reformed scholars have pointed out, the later Calvinist tradition also posited areas of *discontinuity* and non-objectivity in the Covenant as well (the reader needs to consult Heppe, and for what it's worth, Scott Clark's gloss as well; though I agree with Lillback contra Clark in the end. I just acknowledge that Clark, too, has legitimate sources).
November 25, 2010
Calvin's "federal vision," as it were, and his conception of covenant is far from anemic. Lillback shows how Calvin expertly and carefully distinguishes and harmonizes issues such as law and gospel, letter and spirit, covenant and election, general and special election, monergism and conditionality, promise and warning, old and new. Calvin teaches a biblical theology that largely unites the covenants ("same in substance, different in administration"), and a rich letter-spirit distinction that contrasts with Luther's rigid law-gospel distinction. Calvin links the covenant with adoption throughout to explain and illustrate his harmonizing. Outstanding.
Some notes & quotes:
http://scottmoonen.com/2009/10/05/the...
http://scottmoonen.com/2009/11/27/not...
http://scottmoonen.com/2010/02/27/cov...
Some notes & quotes:
http://scottmoonen.com/2009/10/05/the...
http://scottmoonen.com/2009/11/27/not...
http://scottmoonen.com/2010/02/27/cov...
June 3, 2024
This is a good book in which Lillback identifies a center to Calvin’s theology, then systematically explores that center in Calvin’s soteriology. Below is a review I wrote for the book in a class on the history of the Reformed Tradition:
Peter A. Lillback received his Ph.D. from Westminster Theological Seminary, where he now serves as president and professor of historical theology. Utilizing his expertise in the development of Christian doctrine, Lillback desires to write a clarifying and thorough work on the nature and significance of covenant in Calvin’s thought after engaging the disparate scholarship on Calvin and covenant theology (pp. 13, 305). Lillback’s book is both a descriptive and constructive historical work as he advances his thesis that the medieval notion of covenant had a holistic impact on Calvin’s theological vision (pp. 30, 305–307). While the author’s thesis may not sound contentious, he distinguishes this argument from four alternative theses that have emerged in publications on Calvin’s covenant theology (pp. 13–26), and Lillback includes substantial excerpts from Calvin’s writings throughout the book to support Lillback’s view of covenant in Calvin’s work.
Lillback divides his publication into two parts: “The Genesis of Covenant Theology,” and “The Genius of Calvin’s Covenant Thought.” Yet, the author precedes both parts with a helpful chapter on the literature and definitions concerning Calvin and covenant theology. Part one is a historical overview of the covenant concept from the medieval period to the Reformation period as Lillback establishes the Reformers’ differing understandings of covenant theology. Specifically, Lillback writes the second chapter to focus on the Augustinian shape of Calvin’s covenant theology (p. 57), and he dedicates chapters 3–5 to the Reformers’ ongoing conversation about covenant theology that may affect Calvin’s own articulation of covenant theology (p. 125). Lillback summarizes well the disagreement over covenant theology that emerged between Martin Luther and the Reformed theologians: the role of grace and the law in the Christian life (p. 125). While Calvin is not the primary focus of the book’s first section, Lillback includes the first part to highlight the importance of covenant theology in Reformation thought and dispel the arguments that divorce covenant theology from the thought and work of Calvin (pp. 13–17, 126, 141).
Part two is the most extensive section of Lillback’s book as he moves away from literary and historical survey of covenant theology and begins constructing Calvin’s own covenant theology through interactions with Calvin’s writings on the topic. In chapter six, Lillback introduces the reader to Calvin’s terminology and grammar for the covenant, and he provides the reader with a succinct summary of Calvin’s view about the covenant: “Thus the covenant for Calvin implies the self-binding of God through His word of promise whereby He has chosen or adopted a people for Himself” (p. 141). Lillback observes personal and adoptive themes between God and man in Calvin’s notion of covenant. The author then dedicates the remaining chapters of the book to “the employment of the concept [covenant] in the development and defense of his [Calvin’s] thought” (p. 141). Thus, Lillback moves from discussions about Calvin’s views of the covenants in the biblical canon and the need for keeping the covenant (chapters 7–8), to Calvin’s arguments for the “Christ-centered” nature of the covenant (pp. 176). In these chapters, Lillback shows Calvin’s affinity with Heinrich Bullinger and the Rhineland Reformers on covenant theology (pp. 142, 175), and he orients the reader to the theological differences between Calvin and Luther on the relationship between law and gospel (Chapters 10–11). Lillback distinguishes Calvin’s view on the significance of good works in the Christian life from the positions of Luther and the Medieval scholastics. Therefore, Lillback refers to Calvin as “a critical link between the medieval covenant theology and the mature Reformed covenant theology” (p. 200). Similar to Richard Muller work in Calvin and the Reformed Tradition (2012), Lillback desires to demonstrate Calvin’s importance in the Reformed tradition through his theological contributions, and Lillback expounds on Calvin’s unique and transitory role between medieval and Reformed covenantal theology. However, Lillback also recognizes the limits of medieval influence on Calvin’s view of good works in the covenant.
In the concluding chapters of part two, Lillback further assesses the place of Calvin’s covenant theology in the Reformed tradition when he assesses Calvin’s view on key issues of Reformed theology such as the Covenant of Redemption and the Covenant of Works (pp. 212–214, 287–291). These treatments are beneficial and clarifying for readers interested in the development of covenant theology. Finally, Lillback explores the pervasiveness of Calvin’s covenant theology in his doctrines of Christian obedience and worship (chapters 11–14, see also p. 127). A brief conclusion summarizes Calvin’s key contributions to Reformed covenant theology (p. 311).
Lillback’s work is an excellent examination of Calvin’s place in the Reformed tradition. Aspiring students of church history will find the book insightful as Lillback presents the theological unity and distinctions that existed among the Reformers. Specifically, Lillback’s focus on Luther and Calvin’s doctrines of good works will prove of great interest to students of the Reformation (p. 308). Lillback sets his work apart from other works on Calvin and covenant theology due to the “summative” nature of his work (p. 305). The reader will experience difficulty in finding another work on this topic that contains such an extensive and well-researched literature review on Calvin and covenant theology, as well the thorough citations of Calvin’s writings and sermons on the issue. Yet, Lillback’s publication avoids mere summary of previous literature and historiography as he critically evaluates the books on Calvin and covenant theology and articulates his careful stance about Calvin as a premier covenant theologian in the Reformed tradition. I highly recommend this book to students who desire to learn more about Calvin or Reformed theology.
Peter A. Lillback received his Ph.D. from Westminster Theological Seminary, where he now serves as president and professor of historical theology. Utilizing his expertise in the development of Christian doctrine, Lillback desires to write a clarifying and thorough work on the nature and significance of covenant in Calvin’s thought after engaging the disparate scholarship on Calvin and covenant theology (pp. 13, 305). Lillback’s book is both a descriptive and constructive historical work as he advances his thesis that the medieval notion of covenant had a holistic impact on Calvin’s theological vision (pp. 30, 305–307). While the author’s thesis may not sound contentious, he distinguishes this argument from four alternative theses that have emerged in publications on Calvin’s covenant theology (pp. 13–26), and Lillback includes substantial excerpts from Calvin’s writings throughout the book to support Lillback’s view of covenant in Calvin’s work.
Lillback divides his publication into two parts: “The Genesis of Covenant Theology,” and “The Genius of Calvin’s Covenant Thought.” Yet, the author precedes both parts with a helpful chapter on the literature and definitions concerning Calvin and covenant theology. Part one is a historical overview of the covenant concept from the medieval period to the Reformation period as Lillback establishes the Reformers’ differing understandings of covenant theology. Specifically, Lillback writes the second chapter to focus on the Augustinian shape of Calvin’s covenant theology (p. 57), and he dedicates chapters 3–5 to the Reformers’ ongoing conversation about covenant theology that may affect Calvin’s own articulation of covenant theology (p. 125). Lillback summarizes well the disagreement over covenant theology that emerged between Martin Luther and the Reformed theologians: the role of grace and the law in the Christian life (p. 125). While Calvin is not the primary focus of the book’s first section, Lillback includes the first part to highlight the importance of covenant theology in Reformation thought and dispel the arguments that divorce covenant theology from the thought and work of Calvin (pp. 13–17, 126, 141).
Part two is the most extensive section of Lillback’s book as he moves away from literary and historical survey of covenant theology and begins constructing Calvin’s own covenant theology through interactions with Calvin’s writings on the topic. In chapter six, Lillback introduces the reader to Calvin’s terminology and grammar for the covenant, and he provides the reader with a succinct summary of Calvin’s view about the covenant: “Thus the covenant for Calvin implies the self-binding of God through His word of promise whereby He has chosen or adopted a people for Himself” (p. 141). Lillback observes personal and adoptive themes between God and man in Calvin’s notion of covenant. The author then dedicates the remaining chapters of the book to “the employment of the concept [covenant] in the development and defense of his [Calvin’s] thought” (p. 141). Thus, Lillback moves from discussions about Calvin’s views of the covenants in the biblical canon and the need for keeping the covenant (chapters 7–8), to Calvin’s arguments for the “Christ-centered” nature of the covenant (pp. 176). In these chapters, Lillback shows Calvin’s affinity with Heinrich Bullinger and the Rhineland Reformers on covenant theology (pp. 142, 175), and he orients the reader to the theological differences between Calvin and Luther on the relationship between law and gospel (Chapters 10–11). Lillback distinguishes Calvin’s view on the significance of good works in the Christian life from the positions of Luther and the Medieval scholastics. Therefore, Lillback refers to Calvin as “a critical link between the medieval covenant theology and the mature Reformed covenant theology” (p. 200). Similar to Richard Muller work in Calvin and the Reformed Tradition (2012), Lillback desires to demonstrate Calvin’s importance in the Reformed tradition through his theological contributions, and Lillback expounds on Calvin’s unique and transitory role between medieval and Reformed covenantal theology. However, Lillback also recognizes the limits of medieval influence on Calvin’s view of good works in the covenant.
In the concluding chapters of part two, Lillback further assesses the place of Calvin’s covenant theology in the Reformed tradition when he assesses Calvin’s view on key issues of Reformed theology such as the Covenant of Redemption and the Covenant of Works (pp. 212–214, 287–291). These treatments are beneficial and clarifying for readers interested in the development of covenant theology. Finally, Lillback explores the pervasiveness of Calvin’s covenant theology in his doctrines of Christian obedience and worship (chapters 11–14, see also p. 127). A brief conclusion summarizes Calvin’s key contributions to Reformed covenant theology (p. 311).
Lillback’s work is an excellent examination of Calvin’s place in the Reformed tradition. Aspiring students of church history will find the book insightful as Lillback presents the theological unity and distinctions that existed among the Reformers. Specifically, Lillback’s focus on Luther and Calvin’s doctrines of good works will prove of great interest to students of the Reformation (p. 308). Lillback sets his work apart from other works on Calvin and covenant theology due to the “summative” nature of his work (p. 305). The reader will experience difficulty in finding another work on this topic that contains such an extensive and well-researched literature review on Calvin and covenant theology, as well the thorough citations of Calvin’s writings and sermons on the issue. Yet, Lillback’s publication avoids mere summary of previous literature and historiography as he critically evaluates the books on Calvin and covenant theology and articulates his careful stance about Calvin as a premier covenant theologian in the Reformed tradition. I highly recommend this book to students who desire to learn more about Calvin or Reformed theology.
September 13, 2010
Simply outstanding. Lillback has his finger on the pulse of Calvin's theology, and there are loads of things for the interested modern Reformer to learn. It is a careful study, filled to bursting with Calvin quotations, and Lillback goes to great length to systematize Calvin's thought. Who knew that Calvin denied the Lutheran law/gospel distinction? Who knew that Calvin taught a conditional covenant, with the condition being the faithfulness of man (empowered, of course, by the Spirit)? Who knew that Calvin said "it is not faith alone that justifies"? (p. 193). Who knew that Calvin managed to meet with Roman Catholics and work out a joint statement on justification by faith that was acceptable to both parties? Who knew that much of what we blithly assume to be Calvinism today is actually Lutheranism? Lillback knew, and he does not hide that knowledge under a basket, but shines it around. A masterpiece.
December 16, 2012
It's difficult to follow at certain points because there is so much material. The overarching theme is not clear enough to be "the" definitive book on the subject, but this book is a must have for documenting Calvin's view of the Covenant
March 22, 2013
Reformation rationalism and nonsense.
Displaying 1 - 6 of 6 reviews