Calvin (22.10.2009) - ISTITUTO DI STUDI ECUMENICI SAN BERNARDINO

To celebrate the fifth centenary of the birth of John Calvin (1509-1564), the Institute of Ecumenical Studies (ISE) organized a conference to deepen our understanding of the theological thinking of the reformer from Geneva within the history of the Reformation and verify possible contemporary application to Ecumenism.

The conference was coordinated by Professor Michele Cassese from the University of Trieste, and lecturer of History of Protestantism at ISE. The talks and round table were presented by Professors Laura Ronchi De Michelis (University La Sapienza of Rome), Dietrich Korsch and Jörg Lauster (Philipps University of Marburg), Martin Wallraff (University of Basel) and Paolo Gamberini (Pontifical Theological Faculty of San Luigi in Naples).

The conference was well attended by students and ex students of ISE, researchers and persons interested in the subject in question, several highly animated moments in the debate enhanced the already excellent presentations.

It emerged, in particular, how Calvin was an eminent organizer of the church in Geneva and animated the religious 'movement' that had 'drawn the religious map of Europe'; he was a theologian who offered solid thought on the intrinsic relation between God and man, and on the 'institution' and structure of the church achieving a successful connection with the legacy of the ancient church, above all with the Fathers.

Discussions at the round table on the thoughts of Calvin and the history of Calvinism resulted in several questions applicable to the Ecumenical movement and the future of Ecumenical research. Foremost: which Ecumenical model? Could the conviviality of different faiths as realized in 18th century Prussia or the strong relation between Lutherans and Calvinists in the Germany of the 70s, resulting in the 'Agreement of Leuenburg', be models of Ecumenism? Furthermore, could the Christian vision of Calvin be a reference point for Ecumenical ecclesiology?

If Calvins distinction between totus Christus and totum Christi is correct, we must therefore also distinguish between tota ecclesia and totum ecclesiae, and clarify the position of one and the other.