The Spiritual Influence and Legacy of John Calvin to the Modern World (Lecture at Miri Reformed Church on 3rd July 2009)

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1 The Spiritual Influence and Legacy of John Calvin to the Modern World (Lecture at Miri Reformed Church on 3rd July 2009) Introduction There are a few men that made a lasting and notable impact in the world today in a religious or ecclesiastical sense. This year marks the 500th anniversary of the birth of John Calvin. John Calvin the renowned 16th century French reformer was one of the greatest thinkers and prime spiritual movers of the 16th century besides Luther, Zwingli, Tyndale and Knox, and his writings and teachings continue to be widely taught and propagated throughout the reformed community worldwide. Calvin was born on July 10, 1509 at Noyon in France. His father, Gerard Calvin, was a church leader holding ecclesiastical offices for the lordship of Noyon. Calvin's mother was Jeanne le Franc, the daughter of an innkeeper at Cambrai, who resided at Noyon. Gerard Calvin was esteemed as a man of considerable wisdom and prudence, and his wife was a godly and attractive lady. She bore him five sons, of whom John was the second. John Calvin lived to the age of 55, dying on May 27, We shall consider his life and teachings and his impact to the church today. The Formative Years of John Calvin John Calvin's father desired for him an ecclesiastical career, and paid for his education in a noble family of Hangest de Montmor. In May 1521 he was appointed to a chaplaincy in the cathedral of Noyon. The young Hangests were sent to Paris in August 1523, and Calvin accompanied them. He lived with his uncle and attended as an out-student at the College de la Marche. From the College de la Marche he moved to the College de Montaigu where he had for instructor a Spaniard who is described as a learned man, and to whom Calvin was indebted for some sound training in dialectics and the scholastic philosophy. John Calvin did well in grammatical studies, and had good acumen in both philosophy, and debate. Although not yet ordained, young Calvin preached several sermons to the people and was well received and destined by God to be an important preacher of the century. Calvin moved from Paris to Orleans in March of 1528, and changed his career to a study of law under Pierre Taisan de L'toile, the most distinguished lawyer of his day. Calvin's progressed well in the study of law and he was also appointed as one of the regular teaching staff at his law school. From Orleans, Calvin was led of God to go to Bourges in the autumn of 1529 to continue his studies under the brilliant Italian, Andrea Alciati ( ), whom Francis I had invited into France and had settled as a professor of law in that university. There, by his friend Wolmar, Calvin was taught Greek, and was introduced to the study of the New Testament in the original language. The conversations of Wolmar influenced his

2 understanding of the doctrines of the Reformation, which were now beginning to be widely diffused through France through Martin Luther's writings. John Calvin and the Sovereignty of God By God's intervention, Calvin did not become a priest. He had fallen out of favour with the cathedral chapter at Noyon. God moved Pierre Robert Olivétan, the first translator of the Bible into French, to influence Calvin in his study of the Scriptures and to finally dissent from the Roman Catholic doctrines and the false forms of worship. In 1532, he was soundly regenerated by the Holy Spirit as he studied the Word diligently and was enlightened by the doctrines of grace. In 1533, he wrote an address for the Rector of the University, Nicolas Cop, and had to flee Paris for this reason. He was later caught up with the glory and sovereignty of God. John Piper comments here aptly 1 : I think this would be a fitting banner over all of John Calvin's life and work -zeal to illustrate the glory of God. The essential meaning of John Calvin's life and preaching is that he recovered and embodied a passion for the absolute reality and majesty of God. That is what I want you to see. Benjamin Warfield said of Calvin, "No man ever had a profounder sense of God than he." There's the key to Calvin's life and theology... It's this relentless orientation on the glory of God that gives coherence to John Calvin's life and to the Reformed tradition that followed. Vos said that the "all-embracing slogan of the Reformed faith is this: the work of grace in the sinner as a mirror for the glory of God." Mirroring the glory of God is the meaning of John Calvin's life and ministry. For Calvin, the need for the Reformation was fundamentally this. Rome had "destroyed the glory of Christ in many ways - by calling upon the saints to intercede, when Jesus Christ is the one mediator between God and man; by adoring the Blessed Virgin, when Christ alone shall be adored; by offering a continual sacrifice in the Mass, when the sacrifice of Christ upon the Cross is complete and sufficient." Therefore, the unifying root of all of Calvin's labours is his passion to display the glory of God in Christ. When he was 30 years old, he described an imaginary scene of himself at the end of his life, giving an account to God, and said, "The thing (O God) at which I chiefly aimed, and for which I most diligently laboured, was, that the glory of thy goodness and justice... might shine forth conspicuous, that the virtue and blessings of thy Christ... might be fully displayed:" Twenty-four years later, unchanged in his passions and goals, and one month before he actually did give an account to Christ in heaven (he died at age 54), he said in his last will and testament, "I have written nothing out of hatred to anyone, but I have always faithfully propounded what I esteemed to be for the glory of God." Calvin on Prayer Calvin was a God fearing and indefatigable man given to much studies and fervent intercessory prayers. In his own Institutes in 1536, Calvin wrote 2 : 1 David Hall, The Legacy of John Calvin, Jeff Pollard, John Calvin on Prayer,28

3 But through prayer is properly confined to vows and supplications, yet so strong is the affinity between petition and thanksgiving that both may be conveniently comprehended under one name. The forms that Paul enumerates (1 Tim 2:1) fall under the first member of this division. By prayer and supplication, we pour out our desires before God, asking as well those things that tend to promote His glory and display His name, as the benefits that contribute to our advantage. By thanksgiving, we duly celebrate His kindnesses toward us, ascribing to His liberality every blessing that enters into our lot. David accordingly includes both in one sentence: "Call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me" (Psa 50:15). Scripture, not without reason, commands us to use both continually. We have already described the greatness of our want, while experience itself proclaims the straits that press us on every side to be so numerous and so great that all have sufficient ground to send forth sighs and groans to God without intermission and suppliantly implore Him. For, even if they should be exempt from adversity, the holiest ought still to be stimulated - first by their sins and secondly by the innumerable assaults of temptation - to long for a remedy. The sacrifice of praise and thanksgiving can never be interrupted without guilt, since God never ceases to load us with favour upon favour, so as to force us to gratitude, however slow and sluggish we may be. In short, so great and widely diffused are the riches of His liberality towards us, so marvellous and wondrous the miracles that we behold on every side, that we never can want a subject and materials for praise and thanksgiving. John Calvin - A Spiritual Leader of Geneva Calvin moved to Basel, Switzerland, in 1534 where he was welcomed by the band of scholars and brilliant theologians who had conspired to make that city the spiritual Athens of Switzerland. There Calvin now gave himself to the study of Hebrew and teaching. When Calvin was 28, by God's higher hand he moved again, to Geneva, Switzerland, and he stayed in Geneva to reform the state for 25 years (with the exception of a brief time of 3 years from when he was forced to leave Geneva due to the intolerance and impatience of the people) for the rest of his life by God's higher hand. The year 1536 was decisive for Calvin. Calvin detoured to Geneva in July; he planned to stay just one night, but was strongly persuaded by Guillame Farel to remain in Protestant Geneva as a co-worker, as he was being threatened that God would curse his studies and he was really afraid of this threat. From that time forward, his influence increased after the writing of his Institutes, and many who had accepted the Reformed doctrines in France turned to him for counsel and instruction, attracted not only by his power as a teacher, but still more as a exemplary pastor and theologian in the formative years of the Reformation of Europe. In 1536 on November 10, the Genevan Confession was adopted by the City Council as presented by Calvin and in 1537, in January a Protestant Statement of Faith was presented to the City Council, but the people were not ready for such drastic changes and they rejected his proposal. Consequently, Farel and Calvin had to leave the city, again providentially by God s sovereign will. The Reformation of Church Offices Calvin was noted for his profound and proper understanding of Biblical Church governance and polity which today is called Presbyterianism (as opposed to

4 episcopalism) with the election of elders and deacons in Geneva by the people (an early form of democracy). Dr. Peter Masters 3 wrote of Geneva and the changes Calvin brought there: The new constitution of the Geneva church provided for several classes of officer: preachers, doctors, teachers, elders and deacons. Every week the preachers and elders would meet to take oversight of church affairs, including matters of discipline. Teachers held classes, instructed the youth and catechized younger children. Deacons had responsibility for the monetary offerings, church buildings, almsgiving and the functioning of the church's hospital and infirmary. Despite the unhappy problems arising from the tangled relationship of church and city Council, and despite the futility of treating countless citizens as church members, the pattern of church government adopted in Geneva was a considerable advance. A serious attempt was made to establish many of the practices, officers and standards found in the New Testament. Hindrances were many. Most of Calvin's fellow preachers do not seem to have been particularly able or earnest. When plague struck the city in 1543, the Council had great difficulty persuading any preacher apart from Calvin and Pastor Blanchet to undertake the chaplaincy care of the sick. Efforts to Christianize Geneva's life by the processes of church discipline generally failed. But the preaching ministry of Calvin and his students was mightily used by God to the blessing of very many. Daily sermons and classes brought hungry listeners in great crowds. The city Council recorded that a "multitude of people" attended the sermons of Calvin and Viret. They did not go as the result of iron discipline, but through desire. Besides preaching and teaching the Word, Calvin had a heart for the poor people. And as he was also given to the care of the poor and needy, he organized the deacons to do relief work in Geneva in catering to the physical needs of the people noting (Act 6:1-4). David Halls commented this important aspect here 4 : The deacons cared for a large range of needs, not wholly dissimilar to the strata of welfare needs in our own society. They provided interim subsidies and job-training as necessary; on occasion, they even provided the necessary tools or supplies so that an able-bodied person could engage in an honest vocation. Within a generation of this welfare work, Calvin's diaconate discovered the need to communicate to recipients the goal that they were to return to work as soon as possible. They also cared for cases of abandonment, supported the terminally ill who, in turn, left their children to be supported, and also included a ministry to widows who often had dependent children and a variety of needs. Naturally there were theological values buttressing these reforms, and these theological distinctives led to certain practical commitments. View on calling, human inability, the value of work, and the role of the church as a private social 3 Dr. Peter Masters in the Sword and Trowel, 1998, 19 4 David Hall, The Legacy of John Calvin, 17

5 safety-net determined how needs were met. Modern leaders might be better off to see what they can learn from the past; in summary, we find the following as principles of Calvin's influential welfare reform: It was only for the truly disadvantaged. Moral prerequisites accompanied assistance. Private or religious charity, not state largesse, was the vehicle for aid. Ordained officers managed and brought accountability. Theological underpinnings were normal. A productive work ethic was sought. Assistance was temporary. Emphasis on Universal Education Calvin was deeply convinced of the importance of universal education for both the old and the young, he and his associates established schools throughout Geneva, and to enforce on parents to send their children to study in these schools. This would be a hallmark later in many of the countries In Europe. As he emphasized religious training, he drew up a catechism of Christian doctrine and early piety which the children had to learn while they were receiving secular instruction and that set the example later for the reformed churches in Europe. It will augur well for the spiritual health and vitality of our families if we practiced this today in our covenant homes in the midst of our busy and exacting schedule. Marriage and Geneva College While staying for a while in Strasbourg after being kicked out of Geneva, providentially Calvin met and married, in August 1540, Idelette de Bure, the widow of Jean Stordeur of Liege, whom Calvin had converted from Anabaptism. In her, Calvin found, to use his own words, "the excellent companion of his life," a "precious help to him amid his manifold labours and frequent infirmities." They would have one child Jacques, born on the 28th July 1542, only to be taken home shortly by the Lord after he was born. His wife died in 1549, to the great grief of her husband, who never ceased to mourn her loss. In 1541, Geneva invited the reformer back to assist them to answer Cardinal Sadoleto who tried to persuade Geneva to come under its Roman influence. Calvin wrote an excellent polemical reply and shut off the diabolical grip of the Roman church in this God honouring city. Calvin together with Farel and later Theodore Beza his successor were later used of God to reform the city. There was the election of elders and deacons and the starting of Geneva College which trained many reformed pastors both locally and abroad including the noted reformer John Knox of Scotland. He would be the one to be embroiled in a controversy with Servetus the arch heretic, who denied the Trinity and the deity of Christ, and was tried and condemned in Geneva by burning at the stake. Calvin did not initiate the trial or desired the severe punishment and tried to counsel Servetus to repent but to no avail, thus Servetus had to face the judicial consequences of execution for his heretical beliefs by the state through no fault of Calvin. God would also use his mighty pen to write many books, commentaries and theological articles that would become a rich legacy for the reformed constituency down the centuries. Calvin and the Glory of God

6 J.I. Packer noted important principles and practices of Calvin that are founded on the Glory of God. Walker writes 5 : Packer then elaborates several cultural and doctrinal similarities that yoked over four centuries of Calvinism. In terms of cultural similarity between 1564 and 1964, he cited: (1) global political unrest; (2) the denigration of Christian civilization; and (3) a widespread religious confusion and ignorance. Furthermore, this religious confusion focused, for Packer, on three great theological issues: (1) biblical authority; (2) grace and salvation; and (3) church unity. At the heart of Calvin's Christianity there was a vision and a passion. The vision was of God on the throne, God reigning in majesty. How often Calvin used the words "majesty" and "glory"! How often he dilates on the greatness of God! The passion corresponded to the vision. It was the passion expressed in that great phrase which has become the slogan of Calvinism - Soli Deo Gloria! It was the longing that the Almighty Creator and Redeemer, the Source and Stay and End of all things, should receive the praise and worship and adoration that were His due. It is the vision of God and His Majesty... which lies at the foundation of the entirety of Calvinistic thinking... The Calvinist is the man who has seen God, and who, having seen God in His glory, is filled on the one hand, with a sense of his own unworthiness to stand in God's sight as a creature, and much more as a sinner, and on the other hand, with adoring wonder that nevertheless this God is a God who receives sinners. He who believes in God without reserves and is determined that God shall be God to him, in all his thinking, feeling, willing - in the entire compass of his life activities, intellectual, moral, spiritual - throughout all his individual, social, religious relations - is... by the very necessity of the case, a Calvinist. Doctrinal Themes of the Bible Explained Calvin commented on almost all the books of the bible (except for Revelation) and on various theological themes, preaching the nature of our effectual calling and the vocation of a Christian in the light of scripture that influence the protestant work ethic today. David Hall records for us 6 : Calvin's commentary on the fourth commandment as stated in Exodus 20 underscores the dignity of work also. Just as God commanded people to rest on the seventh day, so the Lord expected them to work on the other six days. Work was vital for all people made in God's image, and thus, for Calvin, all callings were important. Calvin's doctrine of work and rest was widely popularized. Calvin agreed with Paul in the New Testament that whether we eat or drink, we do all to the glory of God. That is why the great post-reformation composer Johann Sebastian Bach signed each of his original scores with the initials "SDG." Those letters stood for the Latin phrase soli deo Gloria ("to God alone be the glory"). That organist knew the character of Calvinism and applied it to his craft. Some of the finest Christians in history have also applied the Lordship of Christ to their own 5 J.I. Packer in Williston Walker, John Calvin, Revolutionary, Theologian, Pastor,100 6 Hall, 28:

7 vocations and served as leaders in various fields for the glory of God. It is no accident that Rembrandt (art), Milton (poetry), Althusius (political theory), Grotius (international law), Adam Smith (economics), and many others refined their callings while operating from a Calvinistic worldview. Calvin's thought seemed to unleash development and progress in numerous vocations of life. Calvin's Theological Treatise in the Institutes In his description of Calvin s Institutes, Robert Raymond correctly describes it 7 : a. Its stress on and defense of the Bible alone as the ground of all true knowledge of God ( ). b. Its doctrine of the Son and Spirit as autotheotic (God of themselves) within the depths of the triune divine Being over against the assertions of some that they derive their divine essence from the Father through the continuing acts respectively of the Father's eternal begetting of the Son and the Father's eternal processing of the Spirit out of himself ( ). This Calvin thought "foolish" ( ). c. Its stress on the continuity between Old and New Testament salvation ( ), becoming as a result a seminal source of covenant theology. d. Its treatment of Christ's work under the rubric of his threefold office of Prophet, Priest, and King ( ). e. Its development throughout, but particularly in Book Three, of the doctrine of the work of the Holy Spirit - certainly one of its greatest theological contributions. f. Its advocacy of the Protestant doctrine of justification by faith alone, Calvin declaring this doctrine to be "the main hinge on which religion turns," "the sum of all of piety," and the "first and keenest subject of controversy" between Rome and the Reformation. g. Its doctrine of predestination - simply his restatement of Augustine's teaching on predestination, sin, and grace, or rather, to be more precise, a restatement of the Bible's teaching on predestination, sin, and grace - in which the will of God is the "primary cause" of all things, both good and evil ( ). h. Its insistence (4.12) that the discipline of the sinning saint resides in the hands of the church's ministers and not in the hands of the magistrate. This insistence ultimately emancipated the church from the state and the state from the church. Thus by his unique program of church discipline "Calvin became nothing less than the creator of the Protestant church." i. Its major treatment on civil government (4.20) that makes room for both Church and State as from God and standing in a cooperative relation with each other and both worthy of obedience. Calvin provides no place in the State either for a supreme emperor or for clerical domination. Rather, he argues for the idea of 7 Robert Raymond,

8 "mutual obligation" between the ruler and the ruled and makes political resistance against imperial tyranny a calling and obligation only of the lesser magistrates of the people. j. Its creative contribution to what has come to be called "Christian vocation" and the "Protestant work ethic" that maintains (1) that the labourer should see his vocation and labour as a divine calling, (2) that no legitimate labour is in itself demeaning, and (3) that therefore even the lowliest labourer has dignity as he fulfils his calling. k. Its general, overall theological depiction of Christianity (1) as Theism come into its own, (2) as Religion at the height of its conception, and (3) as Evangelicalism in its purest and most stable expression. These gave proper direction for the Christian in both careers and undertakings of the church. The Doctrines of Grace - Biblical Calvinism alive today There are many rich legacies bequeathed upon us by John Calvin today beside the Institutes. One of them is the Publication of the Geneva Bible with notes written under Calvin's supervision in With the possible exception of Martin Luther, the German reformer, no man has had a greater impact on the theology of the Protestant Churches today than John Calvin. Calvin's understanding of church polity and discipline, the regulative principle of Sabbath worship, the doctrine of predestination, sovereignty of God, the understanding of the 2 sacraments 8 especially the spiritual presence of Christ in the administration of the Holy Communion, God's providence, the relationship between church and state, covenant theology and other major theological themes are still relevant today. In a tangible manner, historic reformed creeds and confessions like the Belgic Confession, the Westminster Confession of Faith and the Heidelberg Confession draws its inspiration from Calvin's writings and teachings. McFetridge, speaks of Calvinism as a evangelizing, moral and political force in the West 9. While it is not possible to condense countless volumes of Biblical commentary of John Calvin, here it is true that Calvin's most well-known teachings, set forth in his Magnum Opus, "The Institution of Christian Religion" in 1536 and the famed "Five Points of Calvinism" as set forth by the Dutch theologians in the celebrated Synod of Dort in "T.U.L.I.P." are not forgotten. They are as follows 10 : Total Depravity of Man: That man's nature is basically evil, not basically good. Apart from the direct influence of God, man will never truly seek God or God's will, left to himself. Unconditional Election: That God sovereignly chooses or "elects" His children from before the foundation of time. God does not "look down the corridors of time to see what decision people will make" rather, God causes them to seek Him first. 8 Needham, 2000 years of Christ Power 9 N.S. McFetridge, Calvinism in History, 73-95, 10

9 Limited Atonement: That the death and resurrection of Christ is a substitutionary and particular payment for the sins of only those who are God's elect children and that though potentially, it is able to save the entire world that is not His sovereign design or intent. Irresistible Grace: That when God calls a person, His call cannot ultimately be ignored. And he will definitely be saved and will respond effectually to God's will. Perseverance of the Saints: That it is not possible for one to "lose his salvation". Once saved, always saved with God as the Guarantor. The Final Years of John Calvin Every servant of the Lord has his fair share of trials and testing. In his later years, Calvin was afflicted with fever, asthma, and gout. In the early part of the year 1564 his sufferings became so severe that he knew his life was drawing to a close. On the 6th February, 1564 John Calvin preached his last sermon. He refused to receive his stipend for he was no longer able to discharge the duties of his office. In the midst of his sufferings, however, his zeal and energy kept him in continual occupation, as he commented, "Would you that the Lord should find me idle when He comes?" In his final years, he spent much time in prayer and entered into glory quietly, in the arms of his faithful friend and successor, Theodore Beza, on the evening of the 27th May 1564, in the fifty-fifth year of his age. The next day he was buried without pomp in the common cemetery as requested by him. After his death, Theodore Beza wrote the Life of Calvin and posthumously published Calvin's Commentary on Joshua. Calvin's Notable Achievements Calvin performed almost superhuman services for the cause of the Reformation. Calvin supplied new motivation and impetus for the Protestant cause and its Reformed branch became one of the great success stories of the 16th century. We can sum up Calvin's achievements as follows 11 : 1. He provided the Reformed Churches with a clear, deep, solid theology in the Institutes, shaped by his massive knowledge of the early Church fathers, and supported by his outstanding work of Bible exposition in his commentaries. 2. He gave the Reformed movement a pattern of Church government in Presbyterianism which mobilised the laity and enabled Reformed believers to survive, organise, and flourish despite state opposition and persecution. 3. He showed the world a city - Geneva - which embodied the Reformed faith and lived it out. The infectious power of Geneva's example inspired others to reform their communities as Calvin had reformed his. 4. He fashioned the Reformed faith into an international movement, with a sense of brotherhood which crossed national boundaries. From Geneva, Calvin kept up a vast correspondence with Reformed leaders throughout Europe, 11 Edited from Needham, 2000 Years of Christ Power, :

10 advising, encouraging, exhorting, rebuking. Geneva became the vital centre of a mighty international Reformed cause which had lead to the preparation of the Word of God. 5. He made the Reformed faith into the great Protestant "missionary" movement of the 16th century. Geneva was an international training centre for Reformed pastors, preachers, theologians and missionaries. The Genevan Academy, founded by Calvin in 1559 and headed by the psalm-translator Theodore Beza (who was also a distinguished theologian), attracted students from all over Europe. The Academy began with 162 students; within six years, the number had rocketed to more like 1,600. Although it also offered training in law and medicine, the Academy's chief purpose was to prepare men for the ministry; it sent out an over-growing army of Reformed believers to spread the faith in other countries - particularly France, Calvin's native land, which always had a special place in his heart. Conclusion This God fearing sage was greatly used of Jehovah to change the world because he was willing, diligent, sacrificial and dauntless and ready for the Master's use. Calvin proved to us that physical childlessness does not mean spiritual fruitlessness for the Lord and God's providence for our lives is the best for us. It cannot be denied that Calvin was immensely gifted and that he burnt out his life spiritually and physically for his Master. So must each one of us labour till our time is up according to the abilities that God gave to us to do likewise for there is no greater joy and purpose in life than this. With his tireless spirit and godly industry, he left a rich spiritual legacy for the reformed churches today. In the same spirit, let every redeemed of God occupy till he comes and be faithful with his talents, time and treasure and live his earthly temporal life to the fullest for Christ's sake as did Calvin with his motto, "My heart I offer you, O Lord, promptly and sincerely" which was certainly exhibited throughout his entire life. Dr Jack Sin Maranatha BPC

11 Bibliography - Robert Raymond, John Calvin, His Life and Influence, Rossshire, Christian Focus Publications, Needham, 2000 years of Christ Power (Part 3), London: Grace Publication Trust, John T McNeil, The History and Character of Calvinism, London, Oxford University Press, Williston Walker, John Calvin, Revolutionary, Theologian, Pastor, Rosshire: Christian Focus, David Hall, The Legacy of John Calvin, Phillipburg: Presbyterian & Reformed Publishing, Willam Bouwsma, John Calvin, A 16th Century Portrait, New York,.Oxford Press, 1988 Peter Masters, The Life of Calvin, in Sword and Trowel, London: Metropolitan Tabernacle: Jeff Pollard, Calvin on Prayer from the Institutes of the Christian Religion, Pensacola: Chapel Library, n.d. - N.S. McFetridge, Calvinism in History, Edmonton, Still Waters Revival Books,