A biography of the great Genevan Reformer, John Calvin
He was small in stature, mighty in spirit; delicate of body, stalwart
of soul; a refined and gentlemanly scholar, yet piercing in his
speeches; a man naturally inclined withdraw from society, yet millions
have sought his company and his counsel since his death; he is hated by
many and loved by others; maligned, calumniated and despised by the
ignorant, highly esteemed and honoured by the wise.
He wanted to be forgotten in death, having expressed dictated to be
buried with no indication of a tombstone bearing his name; he only
wanted his Master to shine forth, and yet he is a household name for all
lovers of Bible truth. He lived and died according to his
all-encompassing motto, “Soli Deo sit gloria,” - to God alone be
glory. That the will of God alone might be done upon earth, through the
church which His Son had redeemed, was the sole motive of Calvin’s
life.
He gained a reputation of being stern and stoical, yet nothing could
be furthest from the truth: God had given him a pastoral and tender
heart for souls. He wept over apostasy and iniquity; his banner
appropriately was, Cor meum tibi offero Domine prompte et sincere. (I
offer you my heart, Lord, promptly and sincerely).
Romanists (and even some so-called Evangelicals!) have painted him as
a tyrant, an autocrat and a heretic: history has vindicated him as a man
God mastered, who feared his Maker rather than men, who is undoubtedly
the greatest theologian since the days of the apostles.
Early life
Jean Cauvin was his French name, for he was born at Noyon, a city of
Picardy, in France, on the tenth of July, 1509. He latinized his name to
Ioannes Calvinus; we know him as John Calvin, the international
reformer.
Strictly speaking he was a second generation reformer, being only a
child of eight when Luther, a man of thirty-four, nailed his famous
theses to the door of the Castle Church in Wittemberg. Only a man of
Calvin’s ability could consolidate the gains of the Reformation and
give it a true sense of direction, stability, and a systematic theology,
with its churches organised and functioning according to the New
Testament pattern, in their beliefs, due administration of the
sacraments, and godly discipline.
When only twelve years of age there was secured for him a benefice in
the Chapelle de Notre Dame de la Gesine, in the Cathedral of Noyon. In
1523 the plague hit Noyon and the boy John was permitted to depart. He
journeyed to Paris to further his studies. Ironically he was for a time
in the same school with a Spaniard named Ignatius Layola, who was to be
the founder of the Jesuits, the most cruel and unscrupulous persecutors
of the Protestants in Europe and elsewhere.
In the University of Orleans Calvin studied law under a famous man
named Pierre de l’Etoile, from where he took the degree of Doctor of
Laws in 1533.
After the death of his father Calvin turned his mind towards the
study of true religion and the spiritual comforts that arises from it.
He met his cousin Robert Olivetan, who together with Wolmar, induced
John to study the New Testament thoroughly. This he did, but not before
publishing a learned commentary on one of the works of Seneca. It shows
what an extensive knowledge the young Dr. Calvin had of the ancient
Latin and Greek authors.
God taming his heart
No one is quite sure at what point Calvin experienced conversion and
took his stand on the side of evangelicals. He was extremely reticent
about all matters of a personal nature, but in a letter to Sadoleto, the
cardinal, he wrote: “Every time that I looked within myself or raided
my heart to Thee, so violent a horror overtook me that there were
neither purification nor satisfactions which could in any way cure me.
The more I gazed at myself the sharper were the pricks which pressed my
conscience, to such a point that there remained no other solace or
comfort than to deceive myself by forgetting myself....And there was one
thing especially which kept me from believing these people (referring to
the Protestants), that was reverence for the Church. But after I had
sometimes listened and suffered being taught, I realised that any such
fear that the majesty of the Church might be diminished was vain and
superfluous. And when my mind had been made ready to be truly attentive
I began to understand, as if someone had brought me a light, in what a
mire of error I had wallowed, and had become filthy, and with how much
mud and dirt I had been defiled. Being then grievously troubled and
distracted, as was my duty, on account of the knowledge of the eternal
death which hung over me, I judged nothing more necessary to me after
having condemned with groaning and tears my past manner of life, than to
give myself up and to betake myself to Thy way...”
Evidently Calvin’s wrestling with God is as intense as that of
Luther. His sheer horror at the sight of his own depravity, his agitated
despair at the impotence of all church-prescribed cures, his initial
resistance to the newly-encountered evangelical doctrine, his fear of
forsaking the church in which he grew up, his broken-hearted repentance
and final submission to God, all come up in his own account.
Furthermore, in his Preface to the Psalms, he grants us another view
of his own experience: “God in His secret providence finally curbed
and turned me in another direction. At first, although I was so
obstinately given to the superstitions of the papacy, that it was
extremely difficult to drag me from the depths of the mire, yet be a
sudden conversion He tamed my heart and made it teachable, this heart
which for its age was excessively hardened in such matters.”
Certainly by 1st November 1533 he had espoused the evangelical cause.
Because of his views he was forced to leave Paris, wandering in
different parts of France. He went to Poitiers, where he formed a small
congregation, then moved to Strasbourg where he was introduced to Martin
Bucer. In 1535 he settled in Basle as a refugee and continued his
studies.
Calvin’s conversion must be accounted as one of the most momentous
events in the history of grace. God moulded him into a theologian of
outstanding systematic ability, a Biblical commentator unsurpassed in
spiritual penetration and hermeneutical acumen, an organiser who shaped
both the civil laws of Geneva and the future course of its university,
and a Reformer who moulted the tiny city sate into “the most perfect
school of Christ since the days of the apostles,” according to John
Knox, who tasted the goodness of its doctrine.
The very existence of the term “Calvinism,” signifying his
distinctive teachings, as they were nicknamed in the early seventeenth
century, testify to his world-wide influence (though he would have hated
the fact of God’s truth being named after him). He gave to the church
a sound and consistent theology, grounded exclusively on Holy Writ; his
morals, his political and philosophical views were embedded in
Scripture. His approach to science, history and culture is based on the
Infallible Word.
The Institutes
When he reached Basle Calvin had already finished the first draft of
his magnificent body of divinity entitled, The Institutes of the
Christian Religion. What he had in mind at this stage was to present an
elementary manual of doctrine, but an outbreak of persecution in France
led him to prepare a clear defence of Reformation beliefs, with a formal
dedication to the king of France, Francis I. It has been justly
described as “the masterpiece of Protestant theology,” and yet
Calvin was not quite pleased with it. Though attracting international
attention with its first edition (a mere three-quarters length of the
New Testament), he continued polishing it and extending its length to
seventeen chapters.
He translated the second edition, which appeared in 1538, into his
own native language, for the benefit of French-speaking people. The
final product was the edition that came from the press of the
distinguished printer, Robert Estienne of Geneva, in August 1559. The
original six chapters are now a hefty seventy-nine, divided into four
‘books’ dealing respectively with “The Knowledge of God the
Creator,’ “The Knowledge of God the Redeemer,” “The Way in which
we receive the grace of Christ,” and “The external means or aids by
which God invites us into the Society of Christ and holds us therein.”
No summarised treatment can do justice to the Institutes (cf.
Istitutio, the Latin for ‘instruction’ or ‘education’). It is
massive, possessing a coherence and an architectural beauty that renders
it a timeless classic in Christian literature. The remarkable dynamism
of Calvin’s thought is found therein, starting from the opening
sentence: “Nearly all the wisdom we possess, that is to say, true and
sound wisdom, consists of two parts: the knowledge of God and of
ourselves.”
Calvin’s thought became the motive force behind revolutionary
changes in several European countries, and later on in the New World and
elsewhere. His theology is an agenda for re-structuring culture through
the Gospel of grace and at the same time a call to lift up arms against
all error and iniquity. Understandably, his doctrine, wherever it
penetrates, continues to leave a long-lasting imprint on society.
Though Calvin’s doctrine could hardly be censured, the king of
France was adamant in retaining Romanism within his realm. “I would
have my own son beheaded if he allowed these new heresies,” he vowed.
Calvin’s travels and settlement in Geneva
The dreadful Roman inquisition was once again busy against
evangelical non-conformists. Calvin had no choice but to remove from his
home-land and travelled under an assumed name, that of Charles d’Espeville.
He departed from Ferrara in Italy, intending to settle either at Basle
or Strasbourg. Owing to the fact that war had broken out again between
France and Germany, he had to alter his original plan and journeyed
instead through Geneva, where he thought to spend the night and move on.
But Guillaume Farel, the foremost reformer of the city, sought him at
night and urged him to stay. Calvin replied: “I’m a scholar, not a
minister. Besides, I’m too shy and inexperienced for such a work. I
plan to devote my energies to private study and writing.”
Farel continued to press him, warning him in a loud voice: “You are
following your own wishes, and I tell you in the name of God Almighty,
that if you do not help us in this work of the Lord, the Lord will
punish you for seeking your own interests rather than His.”
Calvin sat trembling in shocked silence, terror-struck. He feared
God. Farel’s words came to him as if from a prophet of old. “I felt,”
he later admitted, “as if God from on high had stretched out his hand
and took hold of me.” He agreed to stay.
From that time Calvin, Farel and another man of God by the name of
Viret maintained the Gospel banner in Geneva under circumstances of the
greatest difficulty. The battle was not only against Romanism but also
against the Libertines. The latter, the anti-Catholic, still wanted to
live as they please, in amusements and pleasure of the dance, the
theatre, gambling and every other sort of vice then popular in Geneva.
At the Easter Communion these Libertines, high officials of the City
Council, presented themselves at the Lord’s Table and demanded that
they should partake of the Sacrament. With rare courage, Calvin would
not be intimated by their threats or even their weapons which they
carried with them. He refused that they should profane the holy
ordinance.
Reformation preaching seems to have commenced publicly in Geneva
about 1530, and within five years equal liberty of worship was granted
to Romanist and Protestant alike. But faithful preaching is not always
acceptable, even to many who do not like the Pope. Thus it happened that
at this time, due to a civic agitation, Calvin and his fellow-workers
were driven into exile from Geneva. They were judged to be too strict
and uncompromising.
Family life and further ministry
When Calvin was expelled from Geneva (for his faithfulness to the
Word) he went to Strasbourg and published his Commentary on Romans and a
small volume of Psalms in French verse.
While there he married Idelette de Bure. Sad to say their marriage,
though happy, did not last long. Idelette soon became an invalid and
died in 1549. He referred to her as “my excellent life-companion, who
if it had been necessary would have faced with me not only exile and
poverty, but even death.”
Calvin lectured in theology at the Protestant Academy but received no
salary. He lived in comparative poverty on his inherited estate and the
sale of his books. On occasions he travelled to take part in discussions
between Protestants and Romanists: in Frankfurt, Worms, Ratisbon and
other cities.
Crowds of the most learned theological students flocked to hear his
sermons and lectures at Strasbourg. The reformer did not know any rest.
Meanwhile, as Romanists detected divisions in the Protestant camp in
Geneva determined to win it back to the “Holy See.” Cardinal
Sadoleto was chosen to undertake the task of diplomacy. Soon the
Genevese discovered to no person could match this bishop in learning and
adroitness of speech if not Calvin.
In 1534, the Reformed preachers were invited to return to the city
and Farel preached to immense crowds of earnest listeners. The
Protestants took possession of the fine cathedral of St. Pierre in
Geneva, the mass of the citizens favouring the new doctrines.
On his return, the first Sunday, Calvin entered the pulpit he had
previously vacated, and began to expound the Scriptures from the place
he had left off . Nothing was said in bitterness, past recriminations
were forgotten and the City Councillors accepted the authority of the
ministers over the church.
It became apparent that Calvin was the man for the extremely
difficult task. By the firmness of his mind, the strength of his
character and his intrepid appeals to the Word of God, he re-established
the true Christian position in Geneva, so that the church there became
the ornament and glory of the age in which he lived.
Holding the fort; sending out warriors
For twenty-four years Calvin laboured in Geneva to maintain the
Protestant cause. He delivered several sermons a week and lectured every
day.
In 1559 he founded the Geneva Academy which attracted harassed
theological students from all over Europe. Here they were trained and
sent back to their own people, equipped with the whole armour of God,
especially prepared to preach the gospel of pure grace.
Calvin continued to take part in the affairs of other Protestant
communities, gave shelter to refugees (among them John Knox who later
became the champion of the gospel in his own country of Scotland),
maintained a vast correspondence with other reformers, kings and nobles,
and wrote extensively. Apart from his monumental Institutes, he produced
treatises and Bible commentaries on almost all the books of the Bible.
He clarified the doctrine of the Reformation and placed it upon a solid
and enduring foundation, going further ahead than Luther in developing
the important regulative principle of worship. By this he meant that
whatever is not commanded in Scripture is not to be adopted or
maintained in the church.
He did more: he carefully revised Olivetan’s New Testament, and
just before his home-calling, he published, with the assistance of
certain other learned men, Beza and Knox amongst them, the Genevan
Bible, which had an immense circulation on the Continent and in Great
Britain.
Calvin’s legacy
Being the greatest thinker and soundest theologian of roughly the
last two millennia, Calvin stands out conspicuously 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 first and foremost. As they adhere faithfully to “sound
words,” they can rightly claim to be close to the New Testament
pattern. But 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.
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