By Hans Mol
This paintings is a sequence of sermons produced by way of Emeritus Professor Hans Mol, and in keeping with Biblical texts, the Commentaries of John Calvin on those texts, and on Calvin’s Institutes of the Christian faith. Mol is Australia’s pre-eminent pupil within the sociology of faith, rather in Australia. His 1971 quantity, faith in Australia, was once the 1st test at statistical research of faith in Australia, which was once additionally across the world major. Parallel to Mol’s curiosity within the sociology of faith has been his curiosity in Calvin. certainly the theological foundation of his lifestyles has been as a Calvinist. the following during this quantity he brings either one of those pursuits jointly. His sermons, preached through the years in Canberra, search to use the lessons of Calvin to a world-view during which the clinical research of faith, and certainly the broader research of sociology, are of primary value. In those sermons, he succeeds significantly during this. the quantity is a considerable contribution to scholarship, in that the mix of those components has merely infrequently been tried. hence, the quantity has originality and should have enduring price. it truly is in particular acceptable that it may be released at the moment, in practise for the five hundredth Anniversary of Calvin's delivery (1509–2009).
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This paintings is a sequence of sermons produced through Emeritus Professor Hans Mol, and in accordance with Biblical texts, the Commentaries of John Calvin on those texts, and on Calvin’s Institutes of the Christian faith. Mol is Australia’s pre-eminent pupil within the sociology of faith, quite in Australia. His 1971 quantity, faith in Australia, was once the 1st try out at statistical research of faith in Australia, which used to be additionally the world over major.
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Jesus has drawn the attention of the religious leaders, ‘the chief priests and the elders of the nation’ (Matthew 21:23). He has aroused the enthusiasm of the people, mainly because he reminds them of the prophets of old who often protected the powerless and the weak and reprimanded the arrogant, the rich and the mighty. More recently, John the Baptist had been their hero. But King Herod, whom the people regarded as a lackey of the occupying Roman forces, had beheaded him. They now pinned their hopes on Jesus, who, like the ancient prophets, such as Elijah, Isaiah and Jeremiah, fearlessly spoke against corruption and gave them hope of a better future.
It is safeguarded through its separation from man’s disorderly existence. Man’s rebellion against God consists primarily in his desire to possess, hog and command the very purity which can only be God’s, because man lost this purity in the fall, or in the inevitable mixture of good and evil, perfection and imperfection, self-seeking and self-denial part and parcel of his existence. ’ The Bible also insists that the only way out of this dilemma is to recognize the distance between God’s purity and man’s impurity, or God’s holiness ands man’s sinfulness.
Using God’s heavenly authority for justifying either an Israeli uprising or Roman subjugation may be blasphemy, the Gospel story suggests. God’s intent and God’s heavenly authority may be falsely used for narrow human ends. Yet the separation does not mean that God’s authority is irrelevant to Israelite resentment or human power. Heavenly authority consoles through elaborating the peace and serenity transcending the deep conflicts ravaging the country. It also relativizes, and strenuously warns about, the dangers of overindulgence in mundane authority however much order is a plus for a sane society.
Calvin for the Third Millennium by Hans Mol