INTRODUCTION
The path that John Calvin paved with his radical thinking and desire to accurately portray God’s sovereignty has most certainly not been embraced by all believers. Even so, his work is admirable and his tenacity incredible; he managed to win over many critics of his time and his teachings are still in practice today. The purpose of this article is to describe the teachings of John Calvin.
BACKGROUND
John Calvin was born in Noyon, north- east of Paris, in 1509. Educated at the University of Orleans, at which he studied law. Although initially inclined to a career of scholarship, he underwent a conversion experience in his mid-twenties, which led to his becoming increasingly associated with the reforming movements in Paris, and eventually being forced into exile in Basel. Calvin saw the need for a work, which would set out clearly the basic ideas of evangelical theology, justifying them based on scripture and defending them in face of Catholic criticism. In 1536, he published a small work entitled Institutes of the Christian Religion, a mere six chapters in length. For the next quarter of a century, Calvin worked away at this, adding extra chapters and rearranging the material.
By the time of its final edition in 1559, the work had eighty chapters, and was divided into four books. The first book deals with God the creator and God’s sovereignty over his creation. Book two, concerns the human need for redemption, and the manner in which this redemption is achieved by Christ the mediator. The third book deals with the manner in which this redemption is appropriate by human beings, while the final book deals with the church and its relation to society. Although it is often suggested that predestination stands at the centre of Calvin’s system, this is not the case; the only principle which seems to govern Calvin’s organisation of his theological system is a concern to be faithful to Scripture on the one hand, and to archive maximum clarity of presentation on the other. In 1536, Calvin decided to settle down to life of private study in Strasbourg. Unfortunately, the direct route from Noyon to Strasbourg was impassable, due to the outbreak of war between Francis I of France and Emperor Charles V.
Calvin had to make an extended detour, passing through the city of Geneva, which had recently gained independence from the neighbouring territory of Savoy. On hearing that Calvin was in the city, they demanded that he stay, and help that cause of the Reformation. They needed a good teacher. Calvin reluctantly agreed. His attempts to provide the Geneva church with a solid basis of doctrine and discipline met with intense resistance. After a series of quarrels, matters reached a head on Easter Day 1538: Calvin was expelled from the city, and sought refuge in Strasbourg. Having arrived in Strasbourg two years later than he had anticipated, Calvin began to make up for the lost time. In quick succession, he produced a series of major theological works. Perhaps most importantly, he revised and expanded his Institutes.
As pastor to the French- speaking congregation in the city, Calvin was able to gain experience of the practical problems facing Reformer; Calvin was able to develop his thinking on the relation between the city and the church. In Calvin’s absence from Geneva, the religious and political situation had deteriorated. In September 1541, the city appealed to him to come back, and restore order and confidence there. The Calvin who returned to Geneva was a wiser and more experienced young man, far better equipped for the tasks awaited him than he had been three years earlier. His experience at Strasbourg brought new realism to his theorising about the nature of the church, which came to bear his name. Calvinism is still one of the most potent and significant intellectual movements in human history.
CALVIN’S THEOLOGICAL IDEAS
According to Calvin, the Bible specified the nature of theology and of any human institutions. Therefore, his statements on doctrine began and ended in Scripture, although he frequently cited the church fathers and important medieval Catholic thinkers. He sought to minimize speculation on divine matters and instead to draw on the Word of God. He also urged the church to recover its original vitality and purity. In the Institutes of the Christian Religion, Calvin sought to articulate biblical theology in a sensible way, following the articles of the Apostles’ Creed. The four books in the definitive edition focus on the articles “Father,” “Son,” “Holy Spirit,” and “Church.”
On the Father
Knowledge of God is bound up with self-knowledge. In the world and in the human conscience, spiritual demands are manifest. God created the world and made it good. Since the fall, however, humanity, by its own powers, has been able to apprehend God only rarely and imperfectly. On their own, human beings can never achieve a true religious life based on the knowledge of God. In God’s grace, however, conveyed through Jesus Christ as described in the Bible, the Creator resolved this destructive dilemma and enabled humanity to gain a clear view of revelation. Those people who learn the truth about human depravity—that even the best deeds are tainted and none is pure—can repent and depend on God the Father for salvation.
On the Son
Human sin, inherited from Adam and Eve, produces in each person an “idol factory.” All individuals deserve destruction, but Jesus Christ served as prophet, priest, and king to call the elect into eternal life with God. Christ summons the chosen into new life, interceding for them in his atonement, and he reigns at God’s right hand. Calvin took pains to emphasise the continuity of his doctrines with Christian orthodoxy as expressed in the Nicene and Chalcedonian creeds.
On the Spirit
God’s Holy Spirit, the third person of the Trinity, gives power to the writing and the reading of Scripture, to the devotional life of believers, and to Christian growth in Christ (sanctification). It also permits faith that God’s resurrection of the dead will bring the saved into perfection in God’s presence. Any assurance of election to grace is given by the Spirit, and even the condemnation of the damned according to God’s justice works by the power of the Spirit.
On the Church
God’s church and the sacraments are also given in God’s grace for the edification of the elect and the good of the world. The church, one through all time, can be known by the preaching and hearing of God’s Word and the proper administration of the sacraments. Although the true church is known only to God, the visible church is thoroughly related to it on earth. Officers and leaders in the church should be those individuals who try responsibly to follow in Christian discipleship, but their authority cannot depend on their righteousness. The offices should be only those designated in the New Testament. Sacraments (baptism and the Eucharist) should be celebrated as mysteries in which Christ is spiritually present; in the Eucharist, he believed that Christ is present both symbolically and by his spiritual power, which is imparted by his body in heaven to the souls of believers as they partake of the Eucharist.
This position, which has been called “dynamic presence,” occupies a middle ground between the doctrines of Luther and Zwingli. Calvin stressed the sovereignty of God, the nature of election and predestination, the sins of pride and disobedience, the authority of Scripture, and the nature of the Christian life. Calvin shared Martin Luther’s belief in the Bible as the unique rule for the life of faith and the doctrine of justification by faith alone, but differed from his fellow reformer in defending the subjugation of the state to the church. His theology has been recognised as lying in the Pauline- Augustinian tradition; Calvin tried to steer what he perceived to be a middle course between an exclusive emphasis on divine providence and an exclusive emphasis on human responsibility.
Many of the tenets of Calvinism have had profound social implications—in particular, that thrift, industry, and hard work are forms of moral virtue and that business success is an evidence of God’s grace. Since these views helped to create a climate favourable to commerce, Calvinism played a role in the overthrow of feudalism and the establishment of capitalism. Calvinism remains an important strain within Protestant thought. In the 20th century, the influential Swiss theologian Karl Barth placed great emphasis on the Calvinist doctrine of God’s supremacy, beside which all human activity is seen as worthless.
John Calvin’s influence led to a branch of theological thinking called Calvinism. The rigid confines of Calvinism have created many critics. Calvin’s research and knowledge of the Bible were thorough and well thought out; his main desire was to convey the absolute power of God and the supremacy of His Word. Calvinism is split up into five points, which are as follows:
1. Total Depravity. Man alone cannot save himself due to his completely sinful nature. He has no free will and is will always be bound by sin nature.
2. Unconditional Election. God’s choosing of those individuals who would receive His salvation was done by His will alone. The choice was not based on the actions, good deeds, or obedience of anyone. A sinner’s decision to repent is due to God’s election and not the sinner’s choosing to love Christ.
3. Limited Atonement. Salvation was secured for God’s elect only, guaranteeing for them the redemption from an eternity in hell. In addition to this, the elect will receive the faith necessary to accept this salvation.
4. Irresistible Grace. The elect, receive an inward push to accept the Holy Spirit’s call in their lives. God does not depend on man’s ability to accept this gift of salvation for himself, rather he draws sinners towards him and implants such a desire in their hearts. This grace cannot be resisted and thus all of God’s elect will be saved, as it is God’s Will for them.
5. Perseverance of the Saints. God’s chosen people, those redeemed by the blood of Christ and given faith, will be eternally saved. This salvation cannot be lost, nor can it come as a result of the sinner.
These five points creates the framework for Calvinism which are often represented with a mnemonic, using the first letter of each word you come up with “TULIP.” The key element in Calvinism is the belief of predestination, a proposition that is still debated today. One of Calvinism’s leading oppositional views, Armenianism, teaches Free Will, the ability for each person to choose salvation on his own; such opposing views have created quite a debate in the church bodies of many Christians.[1]
The Definition of Calvin’s Predestination
Calvin defines predestination as, God’s eternal decree, by which He compacted with himself what he willed to become of each man. For all are not created in equal condition; rather, eternal life is foreordained for some, eternal damnation for others.[2] This definition requires some qualification because many of Calvin’s opponents, including Arminius, would not have a problem with this definition. Arminius did not deny predestination, in fact, he believed in it, “I do not present as a matter of doubt the fact that God has elected some to salvation, and not elected or passed by others.”[3]
The difference is he did not base it on a “divine arbitrary decree”, but upon God’s foreknowledge of man’s merit.[4] Calvin seemed to foresee that there would be people that would argue that God “distinguishes among men according as he foresees what the merits of each will be”[5] Calvin, accordingly, writes against this notion, “by thus covering election with a veil of foreknowledge, they not only obscure it but feign that it has its origin elsewhere”.[6] Calvin contests that this view of foreknowledge makes man God’s co-worker in salvation, and implies that election is ratified only by man’s consent. This is to make the gravest of errors because it suggests that man’s will is superior to God’s plan, or at the very least, implies God’s plan is partially dependent on man.[7] In refutation of this view, Calvin asserts that “this plan was founded upon his freely given mercy, without regard to human worth“.[8]
Calvin wisely proceeds to draw exhaustively from Scripture to buttress his argument citing that God chose us “before the foundations of the world were laid“(Eph.1:4a), “according to the good pleasure of his will“(Eph.1:5), in order “that we should be holy and spotless and irreproachable in his sight“(Eph.1:4b). Calvin observes that Paul sets “God’s good pleasure” over against any merit of ours, declaring all virtue in man to be the result of his election.[9] Calvin continues by arguing that if God chose us to be holy, it naturally follows that he would not have chosen us because he foresaw that we would be so.[10] The fact that God chose the elect to be holy also refutes the accusation and misrepresentation that predestination overthrows all exhortations to godly living.[11]
Calvin reminds his opponents that election has as its goal, holiness of life, “therefore, it ought to arouse us to eagerly set our mind upon it than to serve as a pretext for doing nothing”.[12] Calvin remarks that Paul afterward confirms what he had earlier said about the origin of our election when he states: “According to the purpose of his will“(Eph.1:5), “which he had purposed in himself“(Eph.1:9). This is to say that God considered nothing outside himself with which to be concerned in making his decree.[13]
To more meticulously deal with the objection by some that God would be contrary to himself if he should universally invite all men to him but choose only a few as elect[14], Calvin draws heavily from the ninth chapter in Paul’s letter to the Romans. Paul writes that before Jacob and Esau were born, or had done anything good or bad “in order that God’s purpose of election might continue . . . the elder will serve the younger“(Rom.9:11,12). Calvin therefore argues that, “rejection does not occur on the basis of works”.[15] He argues that Paul specifically emphasis’s that point by showing that before Jacob and Esau had done anything good or evil, one was chosen, the other rejected (Rom.9:13). This is in order to prove that the foundation of divine predestination is not in works.[16] Calvin also reminds us that the apostle Paul writes that God “has mercy upon whomever He wills, and He hardens the heart of whomever He wills“(Rom.9:18). “Has not the potter no right over the clay, to make out of the same lump one vessel for beauty and another for dishonour?“(Rom.9:21).
God is free to determine a purpose for election, but that purpose has nothing to do with man’s desire or effort. Nothing is more clear in Romans nine, “it does not therefore, depend on man’s desire or effort, but on God’s mercy“(Rom.9:16).
Arminius, when citing the difference between his predestination and that of Calvin, declares that he did not base predestination on a “divine arbitrary decree.[17] This is an erroneous evaluation of Calvin’s doctrine because it suggests that God makes his selection in a unusual or capricious manner. Calvin’s argument is only that there is no reason found in us, but that is not to say that God has no reason in Himself.
This is precisely what Calvin is trying to communicate when he reasons that we are saved by “God’s eternal decree, by which He compacted with himself what he willed to become of each man”.[18] It should now be apparent that while most bible-believing Christians do in fact agree to some form of predestination they depart on the issue of the basis of this election. Arminians will contend that we are chosen according to foreknowledge of merit[19], while a Calvinist theology maintains that we are chosen “because He has willed it”.[20] Calvin believes that if you proceed further to ask why he so willed, “you are seeking something greater and higher than God’s will, which cannot be found”.[21]
CONCLUSION
Calvin stands out evidently even amongst a host of brilliant men. He preached to the crowd in Geneva Cathedral, but he later gained the ear of the learned Christian people of Europe, much more than Zwingli, Luther or any other. His work, broadly speaking, was that of underpinning afresh the foundation of the immense Christian edifice, known as the visible church. He sought to restore the Faith in its purity and integrity as it flourished in apostolic days. The success with which his ministry was crowned is remarkable indeed. His influence from the powerhouse of Geneva went far beyond it. The French Huguenots organised themselves on a Calvinist basis. In Holland Calvinism was adopted as the state religion in 1662, and the movement advanced through Europe and reached as far as America when the Puritans settled there.
The Presbyterian and Reformed churches of today know their origin to Calvin’s ministry primarily, as they adhere faithfully to “sound words,” they can rightly claim to be close to the New Testament pattern. However, they must not be high-minded. Like their pioneer in the field, they must rely upon the risen Christ for success, and success, let it be remembered, is not measured by the applause of the world. While Christendom at large is bringing the gospel to disrepute, it becomes us to win back men to the gospel of the sovereign God, who Calvin loved and served.
Calvin’s frail body often suffered from sickness. However, he was not to be restrained. Once when he was gravely ill, a friend found he sitting up in bed and writing a letter. “You need to rest. Put away your work.” “What!” Calvin exclaimed. “Would you have the Lord find me idle when He comes?” and truly, his work – or more appropriately, his Master’s work – continues. Soli Deo sit gloria.
BIBLIOGRAPHY
Arminius, James, The Writings of James Arminius, 3 vol. trans. and ed. J. Nichols and W.R. Bagnall, Grand Rapids, repr. 1977.
Bangs, Carl. Arminius, Nashville, Abingdon Press, 1971.
Bettenson, Henry. Documents of the Christian Church, 2nd edition, London: Oxford University Press, 1978.
McNeil, J.T. The History and Character of Calvinism, Oxford: Oxford University Press, 1954.
McNeill, John T. ed. Calvin: Institutes of the Christian Religion, 2 vol., Library of Christian Classics Nashville: Westminster John Knox, 1960.
Walker, W. John Calvin, the Organiser of Reformed Protestantism 1509-1564. New York: Putman’s, 1906.
Wendel, François. Calvin: Origins and Development of His Religious Thought, New York: Harper & Row, 1963; reprint: Durham: Labyrinth Press, 1987.
WEBSITES & JOURNALS
John Calvin. Nov 2002. History Learning Site. 15 April 2004. http://www.historylearningsite.co.uk/John_Calvin.htm
The Five Points of Calvinism. Furman University. 15 April 2004.
http://www-student.furman.edu/users/g/ggallowa/FivePoints.html
Gerrish, B.A. Biblical Authority and the Reformation, Scottish Journal of Theology:10, 1957.
[1] “The Five Points of Calvinism”. Furman University. 15 April 2004.
<http://www-student.furman.edu/users/g/ggallowa/FivePoints.html>.
[2] Inst. III, 21, 5
[3] Carl Bangs. Arminius,(Nashville, Abingdon Press, 1971), 201
[4] Henry Bettenson. Documents of the Christian Church, 2nd edition, (London: Oxford University Press, 1978), 268
[5] Inst. III, 22, 1
[6] Inst. III, 22, 1
[7] Inst. III, 24, 3
[8] Inst. III, 21, 7
[9] Inst. III, 22, 2
[10] Inst. III, 22, 3
[11] Inst. III, 23, 13
[12] Inst. III, 23, 12
[13] Inst. III, 22, 2
[14] Inst. III, 22, 10
[15] Inst. III, 23, 11
[16] Inst. III, 23, 11
[17] Henry Bettenson. Documents of the Christian Church, 2nd edition, (London: Oxford University Press, 1978), 268
[18] Inst. III, 21, 5
[19] Henry Bettenson. Documents of the Christian Church, 2nd edition, (London: Oxford University Press, 1978), 268
[20] Inst. III, 23, 2
[21] Inst. III, 23, 2
