how did calvinist theology differ from lutheran theology
Calvinism Calvinists broke from the Roman Catholic Church in the 16th century. Calvinism differs from Lutherans on the real presence of Christ in the Eucharist, theories of worship, and the use of God's law for believers, among other things.[1][2] As declared in the Westminster and Second Helvetic confessions, the core doctrines are predestination and election. The protestant part of this reformation was considering that the Bible be interpreted by itself, meaning the parts that are harder to understand are examined in the light of other passages where the Bible is more explicit on the matter.[3][4] The term Calvinism can be misleading, because the religious tradition which it denotes has always been diverse, with a wide range of influences rather than a single founder. The movement was first called Calvinism by Lutherans who opposed it referring to French reformer John Calvin, and many within the tradition would prefer to use the word Reformed.[5][6]
Protestantism Protestants reject the notion of papal supremacy and deny the Roman Catholic doctrine of transubstantiation, but disagree among themselves regarding the real presence of Christ in the Eucharist.[7] They emphasize the priesthood of all believers, the doctrine of justification by faith alone (sola fide) rather than by or with good works, and a belief in the Bible alone (rather than with sacred tradition) as the highest authority in matters of faith and morals (sola scriptura).[8] The "Five solae" summarize the reformers' basic differences in theological beliefs and opposition to the teaching of the Roman Catholic Church.[9]
Church of England While embracing some themes of the Protestant Reformation, the Church of England also maintains Catholic traditions of the ancient church and teachings of the Church Fathers, unless these are considered contrary to scripture. It accepts the decisions of the first four ecumenical councils concerning the Trinity and the Incarnation. The Church of England also preserves Catholic Order by adhering to episcopal polity, with ordained orders of bishops, priests and deacons. There are differences of opinion within the Church of England over the necessity of episcopacy. Some consider it essential, while others feel it is needed for the proper ordering of the church.[30] In sum these express the 'Via Media' viewpoint that the first five centuries of doctrinal development and church order as approved as acceptable be a kind of yardstick by which to gauge authentic catholicity, as minimum and sufficient; Anglicanism did not emerge as the result of charismatic leaders with particular doctrines. It is light on details compared to Roman Catholic, Reformed and Lutheran teachings. The Bible, the Creeds, Apostolic Order, and the administration of the Sacraments are sufficient to establish Catholicity. Indeed, not one major doctrinal development emerged from the English reformation, Diarmid MacCulloch, The Later Reformation in England, 1990, p. 55. The Reformation in England was initially much concerned about doctrine but the Elizabethan Settlement tried to put a stop to doctrinal contentions. The proponents of further changes, nonetheless, tried to get their way by making changes in Church Order (abolition of bishops), governance (Canon Law) and liturgy ('too Catholic'). They did not succeed because the Monarchy, the Church and resisted and the majority of the population were indifferent. Moreover, "despite all the assumptions of the Reformation founders of that Church, it had retained a catholic character." The Elizabethan Settlement had created a cuckoo in a nest..." a Protestant theology and program within a largely pre-Reformation Catholic structure whose continuing life would arouse a theological interest in the Catholicism that had created it; and would result in the rejection of predestinarian theology in favor of sacraments, especially the eucharist, ceremonial, and anti-Calvinist doctrine" (ibid pp. 78–86). The existence of cathedrals "without substantial alteration" and "where the "old devotional world cast its longest shadow for the future of the ethos that would become Anglicanism," p. 79. This is "One of the great mysteries of the English Reformation," ibid that there was no complete break with the past but a muddle that was per force turned into a virtue. The story of the English Reformation is the tale of retreat from the Protestant advance of 1550 which could not proceed further in the face of the opposition of the institution which was rooted in the medieval past, ibid. p. 142 and the adamant opposition of Queen Elizabeth I.
Luther's canon However, Ryrie's theory is countered by other biblical scholars, including William Barclay, who note that Luther stated plainly, if not bluntly: "I think highly of the epistle of James, and regard it as valuable although it was rejected in early days. It does not expound human doctrines, but lays much emphasis on God’s law. …I do not hold it to be of apostolic authorship."[7]