Modern Society

The governanceal shift was from restrain by spiritual authority, in europe embodied largely in the Catholic Church, to secular authority in political terms and to a new questioning in spectral terms.

caper Calvin was one of the great Reformation figures in Switzerland. He became an influential leader in the entire Protestant residential district and served as pastor and adviser for countless Protestants in churches passim Europe, especially in France, the Netherlands, England, and Scotland. For Calvin, piety is the most important virtue, and he wrote about piety as being based on an awareness that we owe everything to divinity fudge and that we should seek nonhing beyond him:

Theology exists for doctrine, religion, and piety or, as Calvin liked to say, for edification. Calvin's work in Geneva was that of a preacher who was cin one caserned that Christian faith should be embodied not simply in books, not simply in institutions, besides primarily in Christian people living in the Christian community and in society.

Calvin acknowledged Luther as the leader of the reform movement once he identified himself with that movement, and he would continue to do so long after the rift that developed between them. Calvin was minute of Luther's scholarship, and he as well thought that Luther was haughty and used offensive language. As did Luther, Calvin turned to scripture for inspiration and guidance and hardened his emphasis

William Shakespeare's plays, such as Richard II, examine characters who reflect the views of men like canful of Salisbury, though Shakespeare also has a modernizing influence by elevating the idea of individual certificate of indebtedness to the people as well as to God. Richard II in William Shakespeare's play Richard II is a linguistic rule who is not fit to the role fate has created for him. Richard's intemperance as a ruler has endangered the kingdom, and this intemperance is Richard's fatal flaw, the flaw that leads him to take actions that go against the accepted social order and the order of successiveness. He endangers his let throne when he exiles Bolingbroke and refuses to allow the latter to inherit from John of Gaunt as he is supposed to do.

His refusal to follow the rules of succession is a foolish act that again shows he does not consider the consequences of his actions and is too given to example the prerogatives of his office without exercising discretion. This flaw leads to his destruction, first the losing of his throne and second his death. The ascension of Bolingbroke restores the intrinsic order, but by that time the cost has been great. Richard fails to understand the spirit of what has happened, and he is taken to the Tower as a humankind convinced that the fates have conspired against him unjustly.

Bouwsma, William J. John Calvin. New York: Oxford University Press, 1988.

The power of organization for John of Salisbury has also been instituted by God, and he makes a distinction between human law as ministered by princes and the law as set forth by God:

This consideration constitutes true royalty: to acknowledge yourself in the government of your kingdom to be the minister of God. For where the glory of God is not made the end of the government, it is not a legitimate sovereignty, but a usurpation.

Leith, John H. An Introduction to the Reformed Tradition. Atlanta: John Knox, 1981.

John of Salisbury further states that all law a gift from God as well
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