Calvin was originally trained as a humanist lawyer. He broke from the Roman Catholic Church around 1530. After religious tensions erupted in widespread deadly violence against Protestant Christians in France, Calvin fled to Basel, Switzerland, where in 1536 he published the first edition of the Institutes. In that same year, Calvin was recruited by Frenchman William Farel to join the Reformation in Geneva, where he regularly preached sermons throughout the week. However, the governing council of the city resisted the implementation of their ideas, and both men were expelled. At the invitation of Martin Bucer, Calvin proceeded to Strasbourg, where he became the minister of a church of French refugees. He continued to support the reform movement in Geneva, and in 1541 he was invited back to lead the church of the city.
Following his return, Calvin introduced new forms of church government and liturgy, despite opposition from several powerful families in the city who tried to curb his authority. During this period, Michael Servetus, a Spaniard regarded by both Roman Catholics and Protestants as having a heretical view of the Trinity, arrived in Geneva. He was denounced by Calvin and burned at the stake for heresy by the city council. Following an influx of supportive refugees and new elections to the city council, Calvin's opponents were forced out. Calvin spent his final years promoting the Reformation both in Geneva and throughout Europe.
Life
Early life (1509–1535)
Calvin was originally interested in the priesthood, but he changed course to study law in Orléans and Bourges. Painting titled Portrait of Young John Calvin from the collection of the Library of Geneva.
John Calvin was born as Jehan Cauvin on 10 July 1509, at Noyon, a town in Picardy, a province of the Kingdom of France.[2] He was the second of three sons who survived infancy. His mother, Jeanne le Franc, was the daughter of an innkeeper from Cambrai. She died of an unknown cause in Calvin's childhood, after having borne four more children. Calvin's father, Gérard Cauvin, had a prosperous career as the cathedral notary and registrar to the ecclesiastical court. Gérard intended his three sons—Charles, Jean, and Antoine—for the priesthood.
In March 1536, Calvin published the first edition of his Institutio Christianae Religionis or Institutes of the Christian Religion.[15] The work was an apologia or defense of his faith and a statement of the doctrinal position of the reformers. He also intended it to serve as an elementary instruction book for anyone interested in the Christian faith. The book was the first expression of his theology. Calvin updated the work and published new editions throughout his life.[16] Shortly after its publication, he left Basel for Ferrara, Italy, where he briefly served as secretary to Princess Renée of France. By June he was back in Paris with his brother Antoine, who was resolving their father's affairs. Following the Edict of Coucy, which gave a limited six-month period for heretics to reconcile with the Catholic faith, Calvin decided that there was no future for him in France. In August he set off for Strasbourg, a free imperial city of the Holy Roman Empire and a refuge for reformers. Due to military maneuvers of imperial and French forces, he was forced to make a detour to the south, bringing him to Geneva. Calvin had intended to stay only a single night, but William Farel, a fellow French reformer residing in the city, implored him to stay and assist him in his work of reforming the church there. Calvin accepted his new role without any preconditions on his tasks or duties.[17] The office to which he was initially assigned is unknown. He was eventually given the title of "reader", which most likely meant that he could give expository lectures on the Bible. Sometime in 1537 he was selected to be a "pastor" although he never received any pastoral consecration.[18] For the first time, the lawyer-theologian took up pastoral duties such as baptisms, weddings, and church services.[19]
During late 1536, Farel drafted a confession of faith, and Calvin wrote separate articles on reorganizing the church in Geneva. On 16 January 1537, Farel and Calvin presented their Articles concernant l'organisation de l'église et du culte à Genève (Articles on the Organization of the Church and its Worship at Geneva) to the city council.[20] The document described the manner and frequency of their celebrations of the Eucharist, the reason for, and the method of, excommunication, the requirement to subscribe to the confession of faith, the use of congregational singing in the liturgy, and the revision of marriage laws. The council accepted the document on the same day.[21]
As the year progressed, Calvin and Farel's reputation with the council began to suffer. The council was reluctant to enforce the subscription requirement, as only a few citizens had subscribed to their confession of faith. On 26 November, the two ministers hotly debated the council over the issue. Furthermore, France was taking an interest in forming an alliance with Geneva and as the two ministers were Frenchmen, councilors had begun to question their loyalty. Finally, a major ecclesiastical-political quarrel developed when the city of Bern, Geneva's ally in the reformation of the Swiss churches, proposed to introduce uniformity in the church ceremonies. One proposal required the use of unleavened bread for the Eucharist. The two ministers were unwilling to follow Bern's lead and delayed the use of such bread until a synod in Zurich could be convened to make the final decision. The council ordered Calvin and Farel to use unleavened bread for the Easter Eucharist. In protest, they refused to administer communion during the Easter service. This caused a riot during the service. The next day, the council told Farel and Calvin to leave Geneva.[22]
Farel and Calvin then went to Bern and Zurich to plead their case. The resulting synod in Zurich placed most of the blame on Calvin for not being sympathetic enough toward the people of Geneva. It asked Bern to mediate with the aim of restoring the two ministers. The Geneva council refused to readmit the two men, who then took refuge in Basel. Subsequently, Farel received an invitation to lead the church in Neuchtel. Calvin was invited to lead a church of French refugees in Strasbourg by that city's leading reformers, Martin Bucer and Wolfgang Capito. Initially, Calvin refused because Farel was not included in the invitation, but relented when Bucer appealed to him. By September 1538 Calvin had taken up his new position in Strasbourg, fully expecting that this time it would be permanent; a few months later, he applied for and was granted citizenship of the city.[23]
Minister in Strasbourg (1538–1541)
Saint-Nicolas Church, Strasbourg, where Calvin preached in 1538. The building was architecturally modified in the 19th century.
Martin Bucer invited Calvin to Strasbourg after he was expelled from Geneva. Illustration by Jean-Jacques Boissard.
During his time in Strasbourg, Calvin was not attached to one particular church, but held his office successively in the Saint-Nicolas Church, the Sainte-Madeleine Church and the former Dominican Church, renamed the Temple Neuf.[24] (All of these churches still exist, but none are in the architectural state of Calvin's days.) Calvin ministered to 400–500 members in his church. He preached or lectured every day, with two sermons on Sunday. Communion was celebrated monthly and congregational singing of the psalms was encouraged.[25] He also worked on the second edition of the Institutes. Calvin was dissatisfied with its original structure as a catechism, a primer for young Christians.[26]
For the second edition, published in 1539, Calvin changed its format in favor of systematically presenting the main doctrines from the Bible. In the process, the book was enlarged from six chapters to seventeen.[26] He concurrently worked on another book, the Commentary on Romans, which was published in March 1540. The book was a model for his later commentaries: it included his own Latin translation from the Greek rather than the Latin Vulgate, an exegesis, and an exposition.[27] In the dedicatory letter, Calvin praised the work of his predecessors Philipp Melanchthon, Heinrich Bullinger, and Martin Bucer, but he also took care to distinguish his own work from theirs and to criticize some of their shortcomings.[28]
Calvin's friends urged him to marry. Calvin took a prosaic view, writing to one correspondent:
I, who have the air of being so hostile to celibacy, I am still not married and do not know whether I will ever be. If I take a wife it will be because, being better freed from numerous worries, I can devote myself to the Lord.[29]
Several candidates were presented to him including one young woman from a noble family. Reluctantly, Calvin agreed to the marriage, on the condition that she would learn French. Although a wedding date was planned for March 1540, he remained reluctant and the wedding never took place. He later wrote that he would never think of marrying her, "unless the Lord had entirely bereft me of my wits".[30] Instead, in August of that year, he married Idelette de Bure, a widow who had two children from her first marriage.[31]
No aparece en los tops de las guías de viaje pero se trata de una de las iglesias con más historia de la ciudad de Ginebra y está situada a los pies de la catedral y a unos pocos paso del Jet d'Eau. Sus orígenes se remontan ya a la época romana, pero el edificio actual fue construido en el siglo XV siguiendo la moda arquitectónica de la época, el estilo gótico. De hecho, durante la Edad Media, fue una de las iglesias más ricas de la ciudad de Ginebra. El aspecto que presenta hoy en día se debe a posteriores renovaciones. La última en 1975, pero todavía conserva su esencia medieval y su sobriedad en el interior ya que en los tiempos de la Reforma se convirtió en templo protestante, por lo que no tiene una rica decoración en el interior. De hecho, se dice que era la iglesia preferida de Juan Calvino, uno de los padres de la Reforma protestante, y fue en este templo donde en 1533 las autoridades detuvieron a Miguel Servet por proclamar sus ideas.
Además de todo esto, en su campanario conserva la campana más antigua de la ciudad de Ginebra, que data de 1420. Con todo esto sobran motivos para visitarla y además poder disfrutar de unas bonitas vistas del casco antiguo desde el mirador que sube de la Plaza de la Madeleine hasta la Catedral.
Was Steve Jobs actually Satoshi Nakamoto the creator of Bitcoin? ????
Satoshi Nakamoto is the anonymous creator of the revolutionary system known as $Bitcoin (BTC.CC.CC)$. It provided a trustless, decentralized way to transact value across the internet, eliminating the need for an intermediary. Through this innovation, Satoshi Nakamoto paved the way for countless future blockchain applications.
Third-Party arts, logos and marks are registered trademarks of their respective owners.
The real identity of Satoshi Nakamoto has never been revealed and the likelihood of Steve Jobs, Founder of $Apple (AAPL.US)$, being Satoshi Nakamoto rest in the speculation that his death properly aligned with the disappearance of Satoshi Nakamoto on the internet. In truth, the identity of the creator remains unknown, so it is simply a theory that Steve Jobs was the person behind it all.
Third-Party arts, logos and marks are registered trademarks of their respective owners.
Many experts believe Satoshi Nakamoto was a group of individuals given the complexity of the code and the fact that the code was written over the course of several years — starting in 2007. The network was launched in 2009 and the white paper found on MacOS, "Bitcoin: A Peer-to-Peer Electronic Cash System", was first published in 2008 to describe the fundamentals of the system:
Third-Party arts, logos and marks are registered trademarks of their respective owners.
The true developer of Bitcoin has never been officially revealed leaving HIS -or- HER identity to great speculation.
In the middle of a shopping square, the Temple de la Madeleine is a mysterious place, steeped in legends and history.
The Temple de la Madeleine is located in a colourful square. It played a major role during the Reformation and calls to mind such names as Jean Calvin, Guillaume Farel and Michel Servet.
The building dates back to the 15th century, but had to be restored after it caught fire in the 17th century. Several other religious buildings preceded the Madeleine on this site, the oldest dating back to the 5th century.
The church has been the place of worship for Geneva's Swiss-German speaking community since the 1960s and boasts beautiful contemporary stained-glass windows.
Different cyclotron size: a) Lawrence ́s first one, b) Venezuela First one (courtesy of Dorly Coehlo), c) Fermi National Laboratory at CERN. And size matters, and Cyclotrons win as best hospital candidates due to Reactors are bigger, harder and difficult to be set in a hospital installation. Can you imagine a nuclear reactor inside a health installation? Radiation Protection Program will consume all the budget available. Size, controlled reactions, electrical control, made cyclotrons easy to install, and baby cyclotrons come selfshielded so hospital don ́t need to spend money in a extremely large bunker. Now on, we are going to talk about our first experience with the set up of a baby cyclotron for medical uses inside the first PET installation in Latin America. “Baby” means its acceleration “D” diameters are suitable to be set inside a standard hospital room dimensions, with all its needs to be safetly shielded for production transmision and synthetized for human uses for imaging in Nuclear Medicine PET routine. When we ask why Cyclotrons are better than reactors for radioisotopes production to be used in Medicine, we also have to have in mind that they has: 1. Less radioactive waste 2. Less harmful debris
Milei alerta que "Occidente está en peligro" en foro Davos | VIDEO
Es la primera presentación del presidente argentino en un foro mundial.
Javier Milei se lanza contra justicia social y el feminismo; alerta que "Occidente está en peligro"
Presidente de Argentina, Javier Milei, en el foro Davos (EFE)
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Agencia AFP
Davos, Suiza / 17.01.2024 17:48:00
El presidente argentino, Javier Milei, advirtió ante la élite mundial reunida en el Foro de Davos que "Occidente está en peligro", en un discurso en el que cargó también contra la justicia social y el feminismo.
"Aquellos que supuestamente deben defender los valores de Occidente se encuentran cooptados por una visión del mundo que inexorablemente conduce al socialismo, y en consecuencia, a la pobreza", proclamó Milei en su esperada intervención en la estación alpina suiza.
El Foro Económico Mundial de Davos fue el debut internacional del mandatario argentino, que utilizó el estrado para presentar al mundo sus ideas libertarias bien conocidas en su país, pero nuevas para los líderes políticos y empresariales del mundo allí reunidos.
Ante esa selecta audiencia, Milei afirmó que la justicia social que "se ha puesto de moda en la última década" en realidad es "intrínsecamente injusta", porque "el Estado se financia a través de impuestos y los impuestos se cobran de manera coactiva".
Milei cargó además contra la llamada "casta política" que quiere "mantener sus privilegios", dijo que el "feminismo radical no aportó nada a la sociedad", puesto que devino en la "intervención del Estado para entorpecer el proceso económico y darle trabajo a burócratas", y criticó la "tragedia del aborto".
"No se dejen amedrentar por la casta política ni los parásitos que viven del Estado. Ustedes son benefactores sociales, héroes, creadores del período de prosperidad que jamás hemos vivido", finalizó.
Algunos en la audiencia se congregaron para estrecharle la mano y tomarse selfis con él, mientras su discurso era felicitado por personalidades como Elon Musk y otros representantes de la derecha en las redes sociales.
"Es verdad", respondió Musk en la red social X a un video del discurso de Milei.
New International Version Meanwhile a Jew named Apollos, a native of Alexandria, came to Ephesus. He was a learned man, with a thorough knowledge of the Scriptures.
New Living Translation Meanwhile, a Jew named Apollos, an eloquent speaker who knew the Scriptures well, had arrived in Ephesus from Alexandria in Egypt.
English Standard Version Now a Jew named Apollos, a native of Alexandria, came to Ephesus. He was an eloquent man, competent in the Scriptures.
Berean Standard Bible Meanwhile a Jew named Apollos, a native of Alexandria, came to Ephesus. He was an eloquent man, well versed in the Scriptures.
Berean Literal Bible Now a certain Jew named Apollos, a native of Alexandria, came to Ephesus, being an eloquent man, mighty in the Scriptures.
King James Bible And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus.
New King James Version Now a certain Jew named Apollos, born at Alexandria, an eloquent man and mighty in the Scriptures, came to Ephesus.
New American Standard Bible Now a Jew named Apollos, an Alexandrian by birth, an eloquent man, came to Ephesus; and he was proficient in the Scriptures.
NASB 1995 Now a Jew named Apollos, an Alexandrian by birth, an eloquent man, came to Ephesus; and he was mighty in the Scriptures.
NASB 1977 Now a certain Jew named Apollos, an Alexandrian by birth, an eloquent man, came to Ephesus; and he was mighty in the Scriptures.
Legacy Standard Bible Now a Jew named Apollos, an Alexandrian by birth, an eloquent man, arrived at Ephesus; and he was mighty in the Scriptures.
Amplified Bible Now a Jew named Apollos, a native of Alexandria, came to Ephesus. He was an eloquent and cultured man, and well versed in the [Hebrew] Scriptures.
Christian Standard Bible Now a Jew named Apollos, a native Alexandrian, an eloquent man who was competent in the use of the Scriptures, arrived in Ephesus.
Holman Christian Standard Bible A Jew named Apollos, a native Alexandrian, an eloquent man who was powerful in the use of the Scriptures, arrived in Ephesus.
American Standard Version Now a certain Jew named Apollos, an Alexandrian by race, an eloquent man, came to Ephesus; and he was mighty in the scriptures.
Contemporary English Version A Jewish man named Apollos came to Ephesus. Apollos had been born in the city of Alexandria. He was a very good speaker and knew a lot about the Scriptures.
English Revised Version Now a certain Jew named Apollos, an Alexandrian by race, a learned man, came to Ephesus; and he was mighty in the scriptures.
GOD'S WORD® Translation A Jew named Apollos, who had been born in Alexandria, arrived in the city of Ephesus. He was an eloquent speaker and knew how to use the Scriptures in a powerful way.
Good News Translation At that time a Jew named Apollos, who had been born in Alexandria, came to Ephesus. He was an eloquent speaker and had a thorough knowledge of the Scriptures.
International Standard Version Meanwhile, a Jew named Apollos arrived in Ephesus. He was a native of Alexandria, an eloquent man, and well versed in the Scriptures.
Majority Standard Bible Meanwhile a Jew named Apollos, a native of Alexandria, came to Ephesus. He was an eloquent man, well versed in the Scriptures.
NET Bible Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. He was an eloquent speaker, well-versed in the scriptures.
New Heart English Bible Now a certain Jew named Apollos, an Alexandrian by race, an eloquent man, came to Ephesus. He was mighty in the Scriptures.
Webster's Bible Translation And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus.
Weymouth New Testament Meanwhile a Jew named Apollos came to Ephesus. He was a native of Alexandria, a man of great learning and well versed in the Scriptures.
World English Bible Now a certain Jew named Apollos, an Alexandrian by race, an eloquent man, came to Ephesus. He was mighty in the Scriptures.
Literal Translations
Literal Standard Version And a certain Jew, Apollos by name, an Alexandrian by birth, a man of eloquence, being mighty in the Writings, came to Ephesus;
Berean Literal Bible Now a certain Jew named Apollos, a native of Alexandria, came to Ephesus, being an eloquent man, mighty in the Scriptures.
Young's Literal Translation And a certain Jew, Apollos by name, an Alexandrian by birth, a man of eloquence, being mighty in the Writings, came to Ephesus,
Smith's Literal Translation And a certain Jew, Apollos by name, an Alexandrian by birth, an eloquent man, arrived at Ephesus, being able in the writings.
Catholic Translations
Douay-Rheims Bible Now a certain Jew, named Apollo, born at Alexandria, an eloquent man, came to Ephesus, one mighty in the scriptures.
Catholic Public Domain Version Now a certain Jew named Apollo, born at Alexandria, an eloquent man who was powerful with the Scriptures, arrived at Ephesus.
New American Bible A Jew named Apollos, a native of Alexandria, an eloquent speaker, arrived in Ephesus. He was an authority on the scriptures.
New Revised Standard Version Now there came to Ephesus a Jew named Apollos, a native of Alexandria. He was an eloquent man, well-versed in the scriptures.
Translations from Aramaic
Lamsa Bible And a certain Jew named A-pol’los, a native of Al-ex-an’dri-a, an eloquent man and well versed in the scriptures, came to Eph'esus.
Aramaic Bible in Plain English One man, a Jew whose name was Apollo, a native of Alexandria and instructed in the word, was familiar with the Scriptures and he came to Ephesaus.
NT Translations
Anderson New Testament And a certain Jew, named Apollos, an Alexandrian by birth, an eloquent man, and mighty in the Scriptures, came to Ephesus.
Godbey New Testament And a certain Jew, Apollos by name, an Alexandrian by race, an eloquent man, came into Ephesus, being mighty in the scriptures.
Haweis New Testament Now a certain Jew named Apollos, an Alexandrian by birth, a man of eloquence, who was powerful in the Scriptures, had come to Ephesus.
Mace New Testament In the mean time a Jew, nam'd Apollos, born at Alexandria, a man of letters, and vers'd in the scriptures, arriv'd at Ephesus.
Weymouth New Testament Meanwhile a Jew named Apollos came to Ephesus. He was a native of Alexandria, a man of great learning and well versed in the Scriptures.
Worrell New Testament Now a certain Jew, Apollos by name, an Alexandrian by birth, a learned man, came down to Ephesus; and he was mighty in the Scriptures.
Worsley New Testament Now there came to Ephesus a certain Jew named Apollos, an Alexandrian by birth, an eloquent man, and mighty in the scriptures.
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