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История нового времени. Реформация в Швейцарии. Кальвинизм (самое важное)

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9. REFORMATION IN SWITZERLAND. CALVINISM

In the 20-30s. XNUMXth century Lutheranism penetrates into Sweden, Norway and Denmark. But the Reformation found particularly fertile ground in neighboring Switzerland, and it was here that it took the next step in ideological and organizational terms. Here, new systems of Protestantism were developed and new Reformation church organizations were created.

The progressive strata of the burghers sought to transform Switzerland into a federation with centralized power, where the leading place would be in the urban cantons. Like the serfs, they were interested in the secularization of monastic lands. The authority of the Catholic Church in Switzerland by this time had already been thoroughly undermined due to the abuses, debauchery and ignorance of the clergy. The city plebs also suffered from the arbitrariness of the ruling elite and the extortion of the church. At the same time, the dominance of the guilds and patriciate in the cities, the presence of noble, municipal and especially monastic land ownership, which exploited the labor of the feudal-dependent peasantry, the dependence of some cities and allied lands on spiritual and secular lords testified to the strength and vitality of feudal relations. This led to the formation of irreconcilable contradictions in the urban cantons. Thus, the ground was largely prepared for the Reformation.

Questions of church reformation were raised differently in Switzerland than in Germany. Here there was no oppression of the emperor, princely power, and the Catholic Church was much weaker. But the problems of mutual relations between the Swiss cantons, Switzerland and neighboring countries, which sought to put the mountain passes through which trade flows went under their control, were acute.

A successful continuation of Lutheran endeavors in Switzerland was the reformation of Ulrich Zwingli and John Calvin. After the decline of the first wave of the Reformation (1531), a second wave rises, associated with the personality of the French theologian John Calvin, who spent most of his life in Switzerland. Calvin, under the influence of Luther's ideas, renounced the Catholic Church and joined the Protestant movement. In Switzerland, he wrote his main treatise, “Instructions in the Christian Faith,” his dogmas expressed the interests of the most daring part of the then bourgeoisie.

CalvinismHowever, it further simplified Christian cult and worship, giving the church a democratic character (election of the leadership of the church by the laity), and separated it from the state. Calvin takes the same positions as Luther, i.e., from his point of view, earthly life is the path to salvation, in this life the highest virtue is patience. However, he emphasizes the greater possibility of the Christian's active involvement in earthly affairs. Participation in secular goods is associated with the ownership of property and its increase; only moderate use of wealth is necessary in accordance with God's will.

The basis of Calvinism is the doctrine of divine predestination. Calvin simplified and strengthened this teaching, bringing it to absolute fatalism: some people are predestined by God to salvation and heavenly bliss even before birth, while others are predestined to death and eternal torment, and no actions of a person, nor his faith is able to correct this. A person is saved not because he believes, but because he is predestined for salvation. Divine predestination is hidden from people, and therefore every Christian must live his life as if he were predestined to salvation. Criticism of luxury and idleness turned into a denial of artistic creativity, literature and art, into a ban on all amusements and entertainment.

Calvin reduced the freedom of conscience and interpretation of the Bible proclaimed by the Reformation to freedom from Catholicism, not allowing criticism of his teaching.

Authors: Alekseev V.S., Pushkareva N.V.

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