A Monthly Newsletter of the Association of Nigerian Christian Authors and Publishers November Edition Website: www.ancaps.wordpress.com E-mail:ancapsnigeria@yahoo.com I INTRODUCTION John Calvin John Calvin A major leader in the 16th-century Reformation of the Catholic Church, John Calvin established a new religion with strict codes of belief and behavior. Calvin taught the virtues of faith above good works and advanced the theory of universal priesthood, in which all Christians could practice their religion without the daily guidance of priests. Calvin also established the idea of the Elect, a preordained group of people whom God chooses for Salvation. Many Europeans embraced Calvinism; as his ideas spread, they sparked other Protestant religions.
Archivo Iconografico, S.A./Corbis John Calvin (1509-1564), French theologian, humanist, pastor, and a leading figure in the Protestant Reformation. Protestant denominations in the Reformed tradition regard him as a major formulator of their beliefs (see Reformed Churches). His religious theories and teachings are collectively referred to as Calvinism. See also Protestantism: History: Calvin. John Calvin was probably the greatest theologian of the Reformation. He did much to shape religious thinking as Protestantism advanced in Europe, and Calvinism became the basis of Presbyterianism. He also had a direct influence on the later relationships between Protestant churches and civil governments. Calvin founded a system of government that was based upon the teachings of the Bible and in which the civil powers were subordinate to the church and its ruling council. He encouraged production and commerce and insisted on the individual virtues of honesty, thrift, simplicity, and hard work. His ideas were well suited to the emerging capitalism of the 16th century. II LIFE Calvin was born in Noyon, France, on July 10, 1509. He received formal instruction for the priesthood at the Collège de la Marche and the Collège de Montaigue, branches of the University of Paris. Encouraged by his father to study law instead of theology, Calvin also attended universities at Orléans and Bourges. Along with several friends he grew to appreciate the humanistic and reforming movements, and he undertook studies in the Greek Bible. In 1532 he published a commentary on Seneca s De Clementia, proving his skills as a humanist scholar. His association with Nicholas Cop, newly elected rector of the University of Paris, forced both to flee when Cop announced his support in 1535 of Protestant reformer Martin Luther. Although he seldom spoke of it, Calvin underwent a personal religious experience about this time.
Calvin moved frequently during the next two years, avoiding church authorities while he studied, wrote, and formulated from the Bible and Christian tradition the primary tenets of his theology. In 1536 he published the first edition of his Institutes of the Christian Religion, a succinct and provocative work that thrust him into the forefront of Protestantism as a thinker and spokesman. During the same year, Calvin visited Geneva, Switzerland, on his way to Strasbourg, France, and was asked by Guillaume Farel to assist in the city s reformation movement. Calvin remained in Geneva with Farel until 1538, when the town voted against Farel and asked both men to leave. Calvin completed his interrupted journey to Strasbourg and participated in that community s religious life until September 1541. While in Strasbourg, Calvin married Idelette de Bure, a widow. The couple had one child, who died in infancy. At Strasbourg, Calvin also published his Commentary on Romans (1539), the first of his many commentaries on books of the Bible. In 1541 Genevans prevailed upon Calvin to return and lead them again in reforming the church. He remained in that city for the rest of his life, except for brief journeys in the interest of church reform. His wife died in 1549, and he did not remarry. Although he received a house and stipend from the government, he did not hold office in the government, and he did not even become a citizen of Geneva until 1559. Until the defeat of the Perrin family in 1555, there was significant opposition to Calvin's leadership in the city. Calvin drafted the new ordinances that the government modified and adopted as a constitution for Geneva governing both secular and sacred matters. Calvin also supported development of a municipal school system for all children, with the Geneva Academy as the center of instruction for the very best students. In 1559 the academy was begun, with Theodore Beza as rector of what soon became a full university. While Calvin served Geneva, the city was almost constantly threatened by Roman Catholic armies under Emanuel Philibert, duke of Savoy, and other leaders. Indeed, the
city was a walled fortress, receiving little benefit from surrounding farmlands and nearby allies. Thus, the threat of conquest contributed to Geneva s harsh quality of life and to its need for commerce. Dissenting Christians were frequently expelled, and one man was put to death as a heretic. A man of his time, Calvin approved the burning of Michael Servetus (although he recommended decapitation), when the Spanish theologian was captured in the city and condemned for heresy and blasphemy. Calvin sought to improve the life of Geneva s citizens in many ways. He supported good hospitals, a proper sewage system, protective rails on upper stories to keep children from falling from tall buildings, special care for the poor and infirm, and the introduction of new industries. He encouraged the use of French in churches, and he personally contributed to its formation as a modern language by his vernacular writings. Calvin s writings, however, have proven to be his most lasting contribution to the church. He wrote hymns and encouraged others to do so. The Genevan Psalter, composed mostly by his colleague Louis Bourgeois, became the basis for much Protestant hymnody. He wrote an influential catechism, hundreds of letters to fellow reformers, and commentaries on almost all books of the Bible. His sermons and manuscripts have been collected, and most are available in English. Calvin s health was never robust; his illnesses included chronic asthma and indigestion. After 1558 he became very frail. He died on May 27, 1564, and was buried in an unmarked grave in Geneva. III CALVIN S THEOLOGY According to Calvin, the Bible specified the nature of theology and of any human institutions. Thus, 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 Calvin s masterwork, Institutes of the Christian Religion, which he revised at least five times between 1536 and 1559, Calvin sought to articulate biblical theology in a sensible way, following the articles of the Apostles' Creed. The four books in the definitive edition (1559) focus on the articles Father, Son, Holy Spirit, and Church. A 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. B On the Son Human sin, inherited from Adam and Eve, produces in each person an idol factory (see Original Sin). 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 emphasize the continuity of his doctrines with Christian orthodoxy as expressed in the Nicene and Chalcedonian creeds. See Nicene Creed. C On the Spirit
God s Holy Spirit, the third person of the Trinity, gives power to the writing and the reading of the Bible, 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. See Predestination. D 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. Calvin stressed the sovereignty of God, the nature of election and predestination, the sins of pride and disobedience, the authority of the Bible, and the nature of the Christian life. Each of these teachings has been seized upon at some time by those following him as the central doctrine of Calvinism. Calvin sought, however, to expound biblical teaching on various issues of his day, in light of particular controversies within the church. His theology has been recognized 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. See also Reformation.
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