Monday, October 29, 2007
Monday, October 29, 2007
John Calvin (1509--64) is a figure with whom many people struggle. On the one hand, there is his admirable clarity and thoroughness; on the other, however, are some of his conclusions, including his promotion of a complete interpenetration of religion and the civil order. But first, let's get some background. He was a Frenchman, educated in theology at University of Paris, which was the place to study theology. He also studied law, and was interested in scholasticism's great rival, humanism, and thus was dissatisfied with the education he was receiving, as well as the spoils system that characterized clerical appointments. He was himself the beneficiary of this system, as his father had procured an appointment for him in the cathedral at age 11, for which a substitute was hired at a much lower wage.
Calvin's conversion to Luther's reformed theology came when he was in his early 20's. In 1534 he wrote the Institutes of the Christian Religion, a work of systematic theology, which he continued to expand and revise throughout his life. Because of his lifelong preoccupation with it he has been called a "man of one book," but what a book it is! It is one of the all-time monuments of Christian theology, and has spawned an enormous body of scholarship and commentary. On the whole, Calvin embraced Luther's understanding of the role of faith in justification, and kept cordial relations with the older reformer. This didn't go over too well in Catholic France, however, and Calvin was eventually summoned before the Parlement at Paris, which was France's major lawcourt, and forced to go underground. He took refuge with a series of sympathizers, eventually ending up in Geneva.
Geneva in 1536 was just adopting the reform. Calvin was asked by the reformer Guillaume Farel to stay and help out, a partnership that turned out to be of incalculable importance. The beginning stages were inauspicious, however: Calvin attempted to set up a cooperative arrangement between the magistracy and church authorities whereby church officials were to root out old supersitious practices and vice. Stresses emerged with those elements in the population that didn't want that much interference in their lives, and in 1538 Calvin and Farel were driven out. Calvin spent his exile in the best possible training-ground for his future life, Strasbourg, where the leader of the reformed church was Martin Bucer. Bucer is not as famous as he is influential in the development of Protestantism as a whole; the two most important characteristics of his reform are irenicism (a term that implies a commitment to seek peace rather than confrontation) and the construction of a mutually supportive relationship between church and civil leadership. From this rich experience Calvin was called back to Geneva three years later, and this time he was in a stronger position than before.
Calvin's political views are in continuity with his theology, which is centered on the unqualified acknowledgement of the transcendent power of God, a power that can be referred to as divine providence. God's providence is unfathomable; the only possible response is to recognize one's utter unworthiness and helplessness and throw oneself on God's mercy. Jesus Christ, in his ministry and his sacrifice, is the means by which we are able to do this. The implications of this teaching for law, ethics, and church governance are made clear in Calvin's Institutes. The church is the manifestation of God's will on earth; it includes regenerate and the unregenerate alike. The separate spheres of politics and religion are cooperative in nature, which means that according to Calvin the state should not control the church, but support it. The role of the community is to support the faithful in their journey and keep evildoers in check.
Calvin arranged the clergy in a four-tiered structure:
Laymen also were involved as morals police. People could be jailed for blasphemy, adultery, heresy, and sedition. In these recommendations, Calvin clearly differs from Luther, who wanted the church to take care of heresy in its own way and the state to defend its laws in its own way.
Calvinism proved immensely popular because of the closely-knit communities that this type of Protestantism supported. Calvinist believers in hostile as well as in friendly territory could count on Geneva to send them well-trained pastors and clear instructions for maintaining their spiritual and social life.
Reply to Sadoleto: this defense of the faith gained Calvin tremendous credibility in Geneva during his exile.
Ecclesiastical Ordinances
Laurel Carrington carringt@stolaf.edu
Most recent update: October 29, 2007