“Old Town” Zurich and the River Limat in Switzerland
Written by Dr. Marcus J. Serven
Ulrich Zwingli
Conrad Grebel
It was on the 21st of January, 1525, that a dozen disillusioned men trudged through the snow near the city of Zurich, Switzerland to a dwelling where they could consult together in private. These men were known amongst themselves as the Swiss Brethren, or by their enemies, as the Anabaptists (“ana” = again + “baptist” = baptized). Central in this group of zealous young reformers were Conrad Grebel (1498-1526), Felix Manz (1498-1527), and Georg Blaurock (1492-1529). Each had recently participated in a heated public disputation with the renowned Swiss Reformer Ulrich Zwingli (1484-1531) concerning the biblical basis of infant baptism. The city council of Zurich had declared Zwingli the victor, hence the men would have to either change their views on the matter, flee the city, or suffer the consequences. After discussing their options, they chose the latter—to suffer for the sake of their convictions. That night they boldly separated from the main stream of the Protestant Reformation by re-baptizing themselves as adult believers. William Estep describes the scene in this way,
After prayer, Georg of the House of Jacob stood up and strongly urged Conrad Grebel for God’s sake to baptize him with the true Christian baptism upon his faith and knowledge. And when he knelt down and with such a request and desire, Conrad baptized him, since at that time there was no ordained minister to perform such work. Following their re-baptism they vigorously began to preach and teach about their new found beliefs.
William Estep, The Anabaptist Story
Anabaptists are drowned in the River Limat
The Anabaptist message spread rapidly to Germany, Austria, and the Netherlands resulting in a growing number of new congregations. Since the connection between the organized church and the civil government (i.e. the Magistrates) was very strong, any dissenters on theological grounds were quickly apprehended and sometimes even persecuted by the local authorities. Within a few short years, Conrad Grebel had died in prison (1526), Felix Manz had been arrested and sentenced to death by drowning (1527; his enemies caustically referred to this as his “third baptism”), and Georg Blaurock had been burned at the stake as a heretic (1529). Amazingly, Protestants had begun to persecute fellow Protestants! Swift martyrdom would become the norm for the Anabaptists for the next several centuries. In addition, many of the Magisterial Reformers began to forcefully speak out against the Anabaptists. Timothy George notes,
Heinrich Bullinger, for instance, called them “devilish enemies and destroyers of the church of God.” Luther’s preferred term was Schwarmer, which recalls the uncontrollable buzzing of bees around a hive, and which the German reformer applied indiscriminately to a wide host of adversaries. Calvin’s epithets were no less pejorative: “fanatics,” “deluded,” “scatter-brains,” “asses,” “scoundrels,” “mad dogs.” Interpreting the radicals in terms of dissent and nonconformity has skewed efforts to understand their own spiritual motivation.
Timothy George, Theology of the Reformers, 2nd edition, 267-268
God, however, in the midst of the persecution would raise up many courageous spokesmen to replace those who had suffered martyrdom for their faith. One such leader would be—the peaceable and articulate Dutchman, Menno Simons.
Menno Simons
Menno Simons (1496-1561) was born to a peasant family in the Friesland region of northern Holland. At twenty-eight years of age he became a Roman Catholic Priest in the village church at Pingjum, Friesland. While serving as priest a nagging question developed in his mind regarding the doctrine of transubstantiation (that belief that the bread and the wine actually become the body and blood of our Lord Jesus Christ). As a result, he began to have doubts as to the validity of the miracle of the Mass.
My reader, I write to you the truth in Christ and lie not. In the year 1524, being then in my twenty-eighth year, I undertook the duties of a priest in my father’s village, called Pingjum, in Friesland. Two other persons of about my age, also officiated in the same station. The one was my pastor, and was well learned in part; the other succeeded me; both had read the scriptures partially; but I had not touched them during my life, for I feared, if I should read them they would mislead me. Behold! such a stupid preacher was I, for nearly two years. In the first year thereafter a thought occurred to me, as often as I handled the bread and wine in the mass, that they were not the flesh and blood of the Lord. I thought that it was the suggestion of the devil, that he might lead me off from my faith. I confessed it often—sighed and prayed, yet I could not be freed from this thought.
Complete Works of Menno Simons, 668
Menno’s apprehension over the issue forced him to turn to the Bible. He searched for texts that would convincingly prove the doctrine of transubstantiation, but he was not satisfied with the explanations that he read and heard. Finally, he concluded that such doctrines were the fabrication of the Church and promoted idolatry. He wrote following his conversion these words of personal chastening,
Yes, I have said to a weak, perishing creature that came forth from the earth, that was broken in a mill, that was baked by the fire, that was chewed by my teeth and digested by my stomach, namely, to a mouthful of bread, Thou hast saved me…O God, thus have I, a miserable sinner, toyed with the harlot of Babylon for many years.
Complete Works of Menno Simons, 76
Another doctrine which came under Menno’s scrutiny was the practice of infant baptism. In 1531 a Dutch Anabaptist, Sicke Snijder, was beheaded for being “re-baptized.” This shocking event caused Menno to rethink the whole issue of baptism and to question what practices were truly biblical. Menno had been taught in Roman Catholic theology that infants are born with original sin which must be covered by grace through the sacrament of infant baptism (ie: ex opere operato = the giving of grace is “done in the doing”). The sacrament, when administered by a Roman Catholic Priest, would confer upon the infant sufficient grace that if the baby should die it would avoid Limbus Infantum and reside in Purgatory or Heaven. As the baby grew into an adult that person’s faithful participation in the Church would result in the forgiveness of sins and the accrual of enough grace to enter Purgatory or Heaven. The Anabaptists completely rejected Roman Catholic sacramentalism as unscriptural, and thereby infant baptism as practiced in the Roman Catholic Church.
As a side note, it should be acknowledged that many other Protestants also reject the Roman Catholic sacramental system of baptism. Presbyterian and Reformed churches, for example, base infant baptism upon the Old Testament covenantal promises to parents (Deuteronomy 7:6-9). This promise is realized in the practice of circumcision (Genesis 17:7-14) and its clear connection with New Testament baptism (Acts 2:39; Colossians 2:11-12). Reformed believers reason that baptism in and of itself does not confer any grace–it is a sign and a seal of that grace. Baptism emphasizes God’s covenantal promises to the believing parents and identifies their baptized child as a member of God’s covenant community (i.e. the Church). Baptism, thereby, becomes an impetus for faithful Christian parents to evangelize and disciple their “covenant children” whom God has graciously given to them. It is also a significant reminder for baptized individuals (no matter what age they may be) to live up to the promises that God has placed upon their life.
Even with these doctrinal changes Menno remained a Roman Catholic Priest. He characterized his life at that time as “full of gambling and drinking.” However, in April 1535 three hundred armed Anabaptist believers overthrew the Old Cloister near Bolsward in Northern Holland. For eight days they withstood the assault of troops loyal to the Roman Catholic Church. However, they were utterly defeated and mercilessly slaughtered. Among these radical Anabaptists were several whom Menno had taught in his own congregation, and even more disturbingly—the brother of Menno, Peter Simons. Peter’s death had a profound effect upon Menno. This event, and the earlier debacle at Munster, Germany, where several thousand revolutionary Anabaptists where killed by both Lutherans and Roman Catholics alike, caused Menno to develop his firm opposition to warfare in every situation. He became an ardent and persuasive pacifist who repudiated taking up arms.
After this had transpired, the blood of these people, although mislead fell…hot on my heart…I reflected upon my unclean, carnal life, also the hypocritical doctrine and idolatry which I still practiced daily in appearance of godliness, but without relish. I saw that these zealous children, although in error, willingly gave their lives and their estates for their doctrine and faith. And I was one of those who had disclosed to some of them the abominations of the papal system. But I myself…acknowledged abominations simply in order that I might enjoy physical comfort and escape the cross of Christ.
Compete Works of Menno Simons, 670-671
He confessed his own hypocrisy, and finally his conversion came about in 1535 at age thirty-nine. He writes of this decisive experience,
My heart trembled within me. I prayed to God with the sighs and tears that He would give to me, a sorrowing sinner, the gift of His grace, create in me a clean heart, and graciously through the merits of the crimson blood of Christ forgive my unclean walk and frivolous easy life and bestow on me wisdom, Spirit, courage, and a manly spirit so that I might preach His exalted and adorable name and holy Word in purity.
Complete Works of Menno Simons, 671
On January 30, 1536, Menno preached his final sermon as a Roman Catholic Priest and formally sought out the fellowship of “peaceful” Anabaptists. Later that year, he identified with the small group led by Obbe Philips (1500-1568) where he was first baptized (1536), and then ordained (1537). When Obbe Philips stepped-back from his role as leader, due to his internal conflict over the death of so many of his followers, Menno stepped-up and filled the void along with Obbe’s younger brother Dirk Philips (1502-1568). This fledgling group grew in prominence so that most Anabaptists, in time, became known as Mennonites.
The Complete Works of Menno Simons
As successive Anabaptist leaders met their deaths by martyrdom, Menno survived them all and enjoyed a fruitful twenty-five year ministry throughout the Netherlands and Northern Germany. He often preached his gospel in small “home churches” and fled the authorities who sought to imprison him. His wife and children suffered great poverty from the rigors of living on the road. At one point the Emperor, Charles 5th, offered a reward of one hundred gold guilders for his capture. Nevertheless, Menno eluded every potential “Judas” and continued to preach, teach, and write. His most significant and systematic work was The Foundation of Christian Knowledge, which was published in 1539. His last years were spent in relative peace at Holstein; he died in his own bed at Wustenfelde, near Lubeck, in northern Germany and was buried in his garden.
Young Mennonite Women
Historically, Mennonite beliefs could be summarized in the following way: (a) the community of believers is stressed (so that marriage only among Anabaptist believers is encouraged); (b) each disciple commits themselves to a new way of life in Christ (which is sealed through adult baptism); (c) baptism is only offered to adult believers (usually by pouring); (d) foot-washing is often times practiced along with the Lord’s Supper (which is observed twice a year); (e) each individual and family is to withdraw from the secular world (so that participation in politics, higher learning, and the military is discouraged); (f) Scripture is taken literally and non-scriptural terms are generally not used (ie: the Trinity; (g) although it is affirmed as the teaching of the Bible the term is not used); (h) dogmatic theology is rejected (instead, personal experience is emphasized); (i) pacifism is encouraged (rather than nationalism, which leads to militarism); (j) each congregation is considered to be a “free” church (instead of having a hierarchical form of church government); (k) the “ban” (i.e shunning) is placed on those who have rejected the moral code of the church; (l) an imminent return of Jesus Christ is expected. Dress for men and women is to be modest, plain, and practical, so that clothing covers the majority of a person’s body. The modern-day proponents of Anabaptist theology are the following groups: the Mennonites, the Hutterites, the Amish, the Moravians, some Baptists, and the German Pietists.
Young Mennonite Men
Resources for Further Study:
Bainton, Roland H. The Reformation of the Sixteenth Century. Boston, MA: The Beacon Press, 1952.
Broderick, Robert C. The Catholic Encyclopedia. Revised Edition. Nashville, TN: Thomas Nelson Publishers, 1987.
Calvin, John. Treatises Against the Anabaptists and Against the Libertines. Benjamin W. Farley, ed. and trans. Grand Rapids, MI: Baker Academic, 1982.
Douglas, J. D., ed. The New International Dictionary of the Christian Church. Revised Edition. Grand Rapids, MI: Zondervan Publishing House, 1978.
“Anabaptists,” by Robert C. Clouse
“Baptists,” by Ernest F. Clipsham
“Blaurock, Georg,” by Robert D. Linder
“Grebel, Conrad,” by Peter Toon
“Hutterites,” by Ian Sellers
“John of Leyden,” by Dirk Jellema
“Manz, Felix,” by J. G. G. Norman
“Mennonites,” by J. C. Wenger
“Menno Simons,” by Dirk Jellema
“Philips, Dirk,” by Kenneth R. Davis
“Philips, Obbe,” by J. G. G. Norman
“Radical Reformation,” by Haddon Willmer
“Zwingli, Ulrich,” by Robert C. Walton
Douglas, J. D., ed. Who’s Who In Christian History. Wheaton, IL: Tyndale House Publishers, 1992.
Dowley, Tim, ed. The History of Christianity. Revised Edition. Oxford, UK: Lion Publishers, 1990.
Elwell, Walter A., ed. Evangelical Dictionary of Theology. Second Edition. Grand Rapids, MI: Baker Book House, 2001.
“Baptist Tradition, The,” by E. F. Kevan
“Grebel, Conrad,” by J. C. Wenger
“Hubmaier, Balthasar,” by J. C. Wenger
“Mennonites,” by J. C. Wenger
“Menno Simons,” by J. C. Wenger
“Melchorites,” by J. C. Wenger
“Radical Reformation,” by J. D. Weaver
“Zwickau Prophets,” by J. D. Weaver
Estep, William R. The Anabaptist Story. Revised Edition. Grand Rapids, MI: Eerdman’s Publishing Company, 1975.
George, Timothy. Theology of the Reformers. Revised Edition. Nashville, TN: B&H Publishing Group, 2013.
Hillerbrand, Hans J., ed. The Protestant Reformation. New York, NY: Harper and Row Publishers, 1968.
Houghton, S. M. Sketches from Church History. Carlisle, PA: The Banner of Truth Trust, 1980.
Mead, Frank S. Handbook of Denominations. 8th Edition. Nashville, TN: Abingdon Press, 1985.
Verduin, Leonard. The Reformers and Their Stepchildren. Grand Rapids, MI: WilliamB. Eerdman’s Publishing Company, 1964.
Wenger, John Christian, ed. The Complete Works of Menno Simons. Leonard Verduin, trans. Scottsdale, PA: Mennonite Publishing House, 1956.
Woodbridge, John D., ed. Great Leaders of the Christian Church, Chicago, IL: Moody Press, 1988.
Dr. Marcus J. Serven, ThM and DMin
Genevan Foundation – Copyright 2009 – All Rights Reserved
By anyone’s measure John Calvin’s Institutes of the Christian Religion, especially the mature 1559 edition, is a historically significant Reformed treatise that has greatly shaped the ministerial practice of Protestant churches worldwide. In it Calvin extensively addresses the doctrine of the church (Book 4, Chapters 1-12). This lengthy section within Calvin’s Institutes, entitled “The True Church,” is foundational to virtually every other theological tome written on ecclesiastical concerns over the past four hundred and fifty years. For this reason alone, it is important for modern-day Christians to understand Calvin’s thinking on ecclesiology and how his principles of ministry flow out from the text of the Bible. Rather than inventing new practices and procedures for leading the church, modern-day church leaders would benefit from reading one of the great theologians of the past—and one who was also an indefatigable shepherd to the flock in Geneva, Switzerland.
Its Context:
The context of Calvin’s ministry is not to be overlooked when evaluating his doctrinal teaching on the church. He lived at a time of tremendous transition when many of the social institutions that had seemed so stable in his childhood—home, church, and nation—were undergoing significant changes. During this time serious efforts at religious reform were taking place in Germany, France, England, Holland, and Switzerland. It is also important to observe that Calvin was preceded by several notable reformers: Martin Luther (1483-1546), Martin Bucer (1491-1551), William Tyndale (1494-1536), and Jacques Lefevre d’Etaples (1455-1536). Each one of these men lived and ministered during the first wave of the Reformation (approx. 1505-1535). John Calvin (1509-1564), however, lived and ministered during the second wave and consequently benefited from the biblical insights and publications of these older more mature men. For example, when Calvin came to Geneva, Switzerland during the summer of 1536 two tenacious reformers, William Farel (1489-1565) and Pierre Viret (1511-1571), were already fully engaged at preaching in this strategic city. Calvin teamed up with them to bring about the reform of the Genevan church and a change in the morals of the people of Geneva. The efforts of Farel, Viret, and Calvin were not always welcomed by the populace. After two years of arduous ministerial labor they were removed from their positions by the Genevan Small Council in 1538 and forced to relocate to other cities. At the invitation of Martin Bucer, Calvin settled in Strasbourg and became a pastor to a French-speaking congregation of refugees. While there he received many profitable insights from the older and more experienced Martin Bucer on the nature of the church—its head, its worship, its structure, and its pastoral care. He also found a wife, marrying the widow Idellette de Bure in 1540. A year later, in 1541, Calvin was invited back to Geneva and ministered there for the next twenty-three years until his death in 1564. His ministry was filled with endless controversies, difficulties, and trials. Yet, through his steady perseverance, and God’s blessing, Calvin and the other reforming pastors who joined him were able to witness remarkable changes in the morals of the city and a progressive strengthening of the Genevan church. Some of Calvin’s greatest achievements—the adoption of the Genevan Catechism (1545), the establishment of the Genevan Academy (1559), the publication of the Geneva Bible (1560), and the completion of a metrical Psalter (1561)—were significant in advancing his overall goal of reforming the Genevan Church. In addition, these achievements resulted in changing the morals of the people of Geneva, so much so, that John Knox referred to Geneva as “the most perfect school since the Apostles. In other places, I confess Christ to be truly preached; but manners and religion so sincerely reformed, I have not seen in any other place.” (Sefton, John Knox, 22)
Its Elements:
What are some of the key elements for Calvin’s doctrine of the church? First of all, Calvin presupposes that, “We must leave to God alone the knowledge of his church, whose foundation is his secret election” (Institutes 4:1:1). Calvin understood that true believers within the church are members solely by God’s electing grace. The election of believers is unconditional, Calvin would argue, in that the elect do not deserve it by their family background, earn it by their efforts of personal reformation, nor warrant it by their individual decision to follow Jesus Christ (cf. John 1:12-13). God alone, gets the glory in the matter of election. Secondly, those within the church experience a deep sense of community that is missing from other organizations in the world. Calvin goes on to explain,
This clause (the communion of saints), though generally omitted by the ancients, ought not to be overlooked, for it very well expresses what the church is. It is as if one said that the saints are gathered into the society of Christ on the principles that whatever benefits God confers upon them, they would in turn share with one another. This does not, however, rule out a diversity of graces, inasmuch as we know the gifts of the Spirit are variously distributed. Nor is civil order disturbed, which allows each individual to own his private possessions, since it is necessary to keep peace among men that the ownership of property should be distinct and personal among them. But a community is affirmed, such as Luke describes, in which the heart and soul of the multitude of believers are one [Acts 4:32]; and such as Paul has in mind when he urges the Ephesians to be “one body and one Spirit, just as” they “were called in one hope” [Eph. 4:4]. If truly convinced that God is the common Father of all and Christ the common Head, being united in brotherly love, they cannot but share their benefits with one another.
John Calvin, Institutes 4:1:3
In addition, Calvin readily acknowledged that the church is both invisible and visible in its nature. It is invisible in that it is made up only of those who are divinely elected by God. On the other hand, the church is visible in that its activities, its buildings, and its people are evident to themselves and to a watching world. He affirms that not all who are part of the visible church are of the elect—in other words, there are weeds mixed in amongst the wheat. Jesus teaches this basic truth about his church in Matthew 13:24-30, and 36-43. Calvin clearly develops his view from Jesus’ teaching. Calvin also taught that since God is his “father,” then the church of God is surely his “mother.” He persuasively wrote,
Because it is now our intention to discuss the visible church, let us learn even from the simple title “mother” how useful, indeed how necessary, it is that we should know her. For there is no other way to enter into life unless this mother conceive us in her womb, give us birth, nourish us at her breast, and lastly, unless she keep us under her care and guidance until, putting off mortal flesh, we become like the angels [Matt. 22:30]. Our weakness does not allow us to be dismissed from her school until we have been pupils all our lives. Furthermore, away from her bosom one cannot hope for any forgiveness of sins or any salvation, as Isaiah [Isa. 37:32] and Joel [Joel 2:32] testify…By these words God’s fatherly favor and the especial witness of spiritual life are limited to his flock, so that it is always disastrous to leave the church.
John Calvin, Institutes 4:1:4
This understanding of the church, as “mother,” demonstrates the significant role that the church plays in the life of the believer—she gives birth, nourishes, protects, and cares for her children. In essence, Calvin believed that the church should receive the same affection and honor that an earthly mother receives from a grateful son or daughter.
Another prominent element of Calvin’s ecclesiology is the concept of the “marks” of the true church (notae ecclesiae). Calvin identifies the two “marks” that are found in the Bible as follows,
The pure ministry of the Word and pure mode of celebrating the Sacraments are, as we say, sufficient pledge and guarantee that we may safely embrace as church any society in which both of these marks exist. The principle extends to the point that we must not reject it so long as it retains them, even if it otherwise swarms with many faults.
John Calvin, Institutes 4:1:12
These are the evidences that Christians must look for when evaluating a church. During the Reformation many who came to saving faith found themselves awkwardly connected to churches whose “marks” were questionable. Calvin urged his readers to not be too quick in separating from such churches. He recognized that all churches, to one degree or another, have faults. Some faults may be “doctrinal,” and other faults may be due to “what displeases us.” Hence, special care is necessary when departing from a church so that decency and order are maintained. Calvin contends,
What is more, some fault may creep into the administration of either doctrine or Sacraments. But this ought not to estrange us from communion with the church…But I say we must not thoughtlessly forsake the church because of any petty dissensions. For in it alone is kept safe and uncorrupted, that doctrine in which piety stands sound and the use of the Sacraments ordained by the Lord is guarded. In the meantime, if we try to correct what displeases us, we do so out of duty. Paul’s statement applies to this: “If a better revelation is made to another sitting by, let the first be silent” [1 Corinthians 14:30]. From this it is clear that every member of the church is charged with the responsibility of public edification according to the measure of his grace, provided he perform it decently and in order. That is, we are neither to renounce the communion of the church nor, remaining in it, to disturb its peace and duly ordered discipline.
John Calvin, Institutes 4:1:12
In addition, Calvin acknowledges that churches should not be abandoned because of “trivial errors,” but only when those errors harm or destroy the “chief articles of religion.” He explains,
It has already been explained how much we ought to value that ministry of the Word and Sacraments, and how far our reverence for it should go, that it may be to us a perpetual token by which to distinguish the church. That is, wherever the ministry remains whole and uncorrupted, no moral faults or diseases prevent it from bearing the name ‘church’. Secondly, it is not so weakened by trivial errors as not to be esteemed lawful. We have, moreover, shown that the errors which ought to be pardoned are those which do not harm the chief doctrine of religion, which do not destroy the articles of religion on which all believers ought to agree; and with regard to the Sacraments, those which do not abolish or throw down the lawful institution of the Author.
John Calvin, Institutes 4:2:1
Thus, Calvin places a high value on the church of Jesus Christ. Although it may have many faults, it ought not to be abandoned for insignificant reasons; but instead serious efforts of reformation should be made so that it might bring glory to God once again.
Its Organization:
Calvin understood that the ministry of church leaders is one of the ordinary means for accomplishing spiritual growth in the members of the church (cf. Acts 20:17-34; Eph. 4:11-12; 1 Tim. 3:1-13). In other words, the officers of the church—pastors, teachers, elders, and deacons—are used by God to advance the spiritual maturity of every member. Calvin declared,
Paul writes that Christ, “that he might fill all things,” appointed some to be “apostles, some prophets, some evangelists, some pastors and teachers, for the equipment of the saints, for the work of the ministry, for the building up of the body of Christ, until we all reach the unity of the faith and of the knowledge of the Son of God, to perfect manhood, to the measure of the fully mature age of Christ” [Eph. 4:10-13, Comm., but cf. also Vg.]. We see how God, who could in a moment perfect his own, nevertheless desires them to grow up into manhood solely under the education of the church. We see the way set for it: the preaching of the heavenly doctrine has been enjoined upon the pastors. We see that all are brought under the same regulation, that with a gentle and teachable spirit they may allow themselves to be governed by teachers appointed to this function.
John Calvin, Institutes 4:1:5
Calvin teaches that there are four offices in the true church—pastors, teachers, elders, and deacons. He reasons that the Lord could have supernaturally transformed men and women by means of his Spirit, but instead God has chosen to use the means of a “ministry of men to declare openly his will to us.” This ministerial authority and power is delegated by the head of the church, the Lord Jesus Christ. Hence, when pastors, teachers, elders, and deacons carry out their ministries, they do so under the watchful eye of the head of the church. They are required to give an account of their ministerial labors to the heavenly Master—have they fed the sheep, rescued those who have strayed, and protected the sheep from wild predators who would do them harm? In as much as the officers of the church conduct themselves in an honorable fashion then they are blessed by God for their efforts. Calvin further notes,
Now we must speak of the order by which the Lord willed his church to be governed. He alone should rule and reign in the church as well as have authority or pre-eminence in it, and this authority should be exercised and administered by his Word alone. Nevertheless, because he does not dwell among us in visible presence [Matt. 26:11], we have said that he uses the ministry of men to declare openly his will to us by mouth, as a sort of delegated work, not by transferring to them his right and honor, but only that through their mouths he may do his own work—just as a workman uses a tool to do his work.
John Calvin, Institutes 4:3:3
Calvin thoughtfully describes the particular duties of pastors, teachers, elders, and deacons to great degree in the Institutes. Here are his observations regarding the responsibilities of pastors. He writes,
Here, then, is the sovereign power with which the pastors of the church, by whatever name they be called, ought to be endowed. That is that they may dare boldly to do all things by God’s Word; may compel all worldly power, glory, wisdom, and exaltation to yield to and obey his majesty; supported by his power, may command all from the highest even to the last; may build up Christ’s household and cast down Satan’s; may feed the sheep and drive away the wolves; may instruct and exhort the teachable; may accuse, rebuke, and subdue the rebellious and stubborn; may bind and loose; finally, if need be, may launch thunderbolts and lightnings; but do all things in God’s Word.
John Calvin, Institutes 4:8:9
In addition, Calvin wrote that a pastor should avoid thinking that the only duty he has to fulfill is to preach from the pulpit; he is also to exercise the care of a shepherd for his flock. He powerfully remarks,
Christ did not ordain pastors on the principle that they only teach the Church in a general way on the public platform, but that they care for the individual sheep, bring back the wandering and scattered to the fold, bind up the broken and crippled, heal the sick, support the frail and weak.
John Calvin,Commentary on Acts 20:20
Moreover, pastoral ministry is not to be seen as an itinerant office that travels from place to place, but it is one which cares for a specific flock of believers in a fixed location. Calvin argues that pastors can “aid other churches” as occasion dictates, but that primarily a pastor focuses his energy upon his own flock.
Although we assign to each pastor his church, at the same time we do not deny that a pastor bound to one church can aid other churches—either if any disturbances occur which require his presence, or if advice be sought from him concerning some obscure matter…Consequently, this arrangement ought to be observed as generally as possible: that each person, content with his own limits, should not break over into another man’s province.
John Calvin, Institutes 4:3:7
In regards to the deacon Calvin gives the following description of his responsibilities,
The care of the poor was entrusted to the deacons. However two kinds are mentioned in the letter to the Romans: “He that gives, let him do it with simplicity;…he that shows mercy, with cheerfulness” [Rom. 12:8]. Since it is certain that Paul is speaking of the public office of the church, there must have been two distinct grades. Unless my judgment deceive me, in the first clause he designates the deacons who distribute the alms. But the second refers to those who had devoted themselves to the care of the poor and the sick…If we accept this (as it must be accepted), there will be two kinds of deacons: one to serve the church in administering the affairs of the poor; the other, in caring for the poor themselves. But even though the term diakonia itself has a wider application, Scripture specifically designates as deacons those whom the church has appointed to distribute alms and take care of the poor.
John Calvin, Institutes 4:3:9
The offices of the true church should not be taken upon oneself without the endorsement of a church. These offices necessarily involve receiving an outward call, or public invitation, to minister in a local church by its own members. In addition, ordination signifies that a man is set aside for sacred service within Christ’s church. In these following quotations Calvin explains ministerial calling and ordination.
Therefore, in order that noisy and troublesome men should not rashly take upon themselves to teach or to rule (which might otherwise happen), especial care was taken that no one should assume public office in the church without being called.
John Calvin, Institutes 4:3:10
I am speaking of the outward and solemn call which has to do with the public order of the church. I pass over that secret call, of which each minister is conscious before God, and which does not have the church as witness.
John Calvin, Institutes 4:3:11
There remains the rite of ordination, to which we have given the last place in the call. It is clear that when the apostles admitted any man to the ministry, they used no other ceremony than the laying on of hands. (Institutes 4:3:16)
John Calvin, Institutes 4:3:16
Although there exists no set precept for the laying on of hands, because we see it in continual use with the apostles, their very careful observance ought to serve in lieu of a precept. And surely it is useful for the dignity of the ministry to be commended to the people by this sort of sign, as also to warn the one ordained that he is no longer a law unto himself, but bound in servitude to God and the church.
John Calvin, Institutes 4:3:16
These statements by Calvin demonstrate the way in which he elevates the outward call to ministry. It is a serious matter for a man to be called to serve Christ’s church, and his calling must be outwardly confirmed by the local church. It should never solely be a matter of an inner call, or “secret call,” which is only between that man and God. Church officers should be confirmed by a public calling.
Its Worship:
The true church also has the responsibility to regulate its worship by the Word of God. This does not mean, Calvin argues, that specific forms of worship are to be needlessly perpetuated “for all ages,” but that changes in the forms of worship can be carefully “accommodated to the customs of each nation and age.” His method for making changes to the order of worship is, first and foremost, to measure all such changes by the Holy Scriptures. Secondly, that those who are responsible for making changes to the order of worship genuinely love God so that the Lord is supremely glorified by this change. Thirdly, to love the people so that any changes in the worship service do not “hurt” them, but rather “edify” them. Calvin explains this method in the following manner,
[the Master] did not will in outward discipline and ceremonies to prescribe in detail what we ought to do (because he foresaw that this depended upon the state of the times, and he did not deem one form suitable for all ages), here we must take refuge in those general rules which he has given, that whatever the necessity of the church will require for order and decorum should be tested against these. Lastly, because he has taught nothing specifically, and because these things are not necessary to salvation, and for the upbuilding of the church ought to be variously accommodated to the customs of each nation and age, it will be fitting (as the advantage of the church will require) to change and abrogate traditional practices and to establish new ones. Indeed, I admit that we ought not to charge into innovation rashly, suddenly, for insufficient cause. But love will best judge what may hurt or edify; and if we let love be our guide, all will be safe.
John Calvin, Institutes 4:10:30
In this way, the worship of God remains pure, but it is also sensitive to the culture of the people. Calvin writes in other books and tracts more specific principles and policies regarding the worship of God. In particular, his short treatise, The Necessity of Reforming the Church, makes a strong appeal to regulate worship “only to his voice.” Calvin forcefully argues,
Moreover, the rule which distinguishes between pure and vitiated worship is of universal application, in order that we do not adopt any device which seems fit to ourselves, but look to the injunctions of him who alone is entitled to prescribe. Therefore, if we would have him to approve our worship, this rule, which he everywhere enforces with the utmost strictness, must be carefully observed. For there is a twofold reason why the Lord, in condemning and prohibiting fictitious worship, requires us to give obedience only to his voice. First, it tends greatly to establish his authority that we do not follow our own pleasure, but depend entirely on his sovereignty; and secondly, such is our folly, that when we are left at liberty, all we are able to do is to go astray. And they when once we have turned aside from the right path, there is not end to our wanderings, until we get buried under a multitude of superstitions.
John Calvin, The Necessity of Reforming the Church, 17
Hence, churches within the Calvinistic tradition have sought to regulate their worship services according to the Scriptural elements, the forms that are acceptable to God, and the circumstances of the church which may require minor variations in liturgy, place, and time.
Its Discipline:
How does the church maintain purity in the lives of its members? Our Lord established a government for his church—specifically he set in place a means of discipline. The officers of the church have received “the keys” of the kingdom and are required by the Lord to “keep watch over the souls” of their congregants (Matt. 16:19-20, 18:15-20; Heb. 13:17). With this thought in mind, Calvin soberly notes,
For this purpose courts of judgment were established in the church from the beginning to deal with the censure of morals, to investigate vices, and to be charged with the exercise of the office of the keys…Now these admonitions and corrections cannot be made without investigation of the cause; accordingly, some court of judgment and order of procedure are needed. Therefore, if we do not wish to make void the promise of the keys and banish excommunication, solemn warnings, and such things, we must give the church some jurisdiction.
John Calvin, Institutes 4:11:1
Hence, the officers of the church must approach the exercise of church discipline with much care and thoughtfulness. Offenses must be investigated, and disciplinary actions must fit the sin. It would be easy for church offers to become arbitrary and heavy-handed in their disciplinary actions. Thus, it is essential for church officers to recall that they are acting in the name of Jesus Christ, the head of the church.
Discipline depends for the most part upon the power of the keys and upon spiritual jurisdiction…But because some persons, in their hatred of discipline, recoil from its very name, let them understand this: if no society, indeed, no house which has even a small family, can be kept in proper condition without discipline, it is much more necessary in the church, whose condition should be as ordered as possible. Accordingly, as the saving doctrine of Christ is the soul of the church, so does discipline serve as its sinews, through which the members of the body hold together, each in its own place. Therefore, all who desire to remove discipline or to hinder its restoration—whether they do this deliberately or out of ignorance—are surely contributing to the ultimate dissolution of the church….Therefore, discipline is like a bridle to restrain and tame those who rage against the doctrine of Christ; or like a spur to arouse those of little inclination; and also sometimes like a father’s rod to chastise mildly and with the gentleness of Christ’s spirit those who have more seriously lapsed.
John Calvin, Institutes 4:12:1
Calvin reminds all church officers that the purpose of disciplinary action is threefold—to expose sin, to protect the innocent, and to bring about repentance. He states,
In such corrections and excommunication, the church has three ends in view. The first is that they who lead a filthy and infamous life may not be called Christians, to the dishonor of God, as if his holy church [cf. Eph. 5:25-26] were a conspiracy of wicked and abandoned men…The second purpose is that the good be not corrupted by the constant company of the wicked, as so often happens…The third purpose is that those overcome by shame for their baseness begin to repent.
John Calvin, Institutes 4:12:5
Calvin differentiates between excommunicating a sinner and pronouncing an anathema upon a wicked and unrepentant person. Excommunication, he argues, holds the hope of repentance and restoration. Whereas, pronouncing an anathema upon a person suggests that there is no possible restoration. In this way, Calvin shows the different approach to church discipline between Protestants (who excommunicate) and Roman Catholics (who pronounce an anathema). Calvin explains,
For when Christ promises that what his people ‘bind on earth shall be bound in heaven’ [Matt. 18:18], he limits the force of binding to ecclesiastical censure. By this those who are excommunicated are not cast into everlasting ruin and damnation, but in hearing that their life and morals are condemned, they are assured of the everlasting condemnation unless they repent. Excommunication differs from anathema in that the latter, taking away all pardon, condemns and consigns a man to eternal destruction; the former, rather, avenges and chastens his moral conduct. And although excommunication also punishes the man, it does so in such a way that, by forewarning him of his future condemnation, it may call him back to salvation.
John Calvin, Institutes 4:12:10
Calvin’s clear preference is that excommunication offers the safest way to properly order the church when it comes to dealing with sin and sinners. Eternal judgment is left to God alone. As his agents, church officers exercise discipline with much soberness and care, always prayerfully hoping for the repentance and restoration of the sinner. The gospel of forgiveness is preeminent in Calvin’s ecclesiology.
In Conclusion:
Much more is said about the doctrine of the church in Calvin’s masterful Institutes of the Christian Religion. For example, Calvin gives a detailed explanation of the ancient church—its people, its practices, and its patterns (Institutes 4:5-7). He also records the key developments in the Roman Catholic Church that have led to serious departures from orthodoxy and abuses in orthopraxy (Institutes 4:8-10). The church councils of the Middle Ages receive a careful evaluation under Calvin’s critical eye, and he finds a lot of trickery, deception, and abuse in the decisions of those councils (Institutes 4:9). Finally, Calvin explains the practice of fasting, and the Christian liberty of marriage for the clergy (Institutes 4:12:15-28). Church leaders who have served congregations within the Calvinistic tradition have adopted a saying that summarizes Calvin’s attitude toward the true church; it is, “The church reformed and always being reformed” (Latin: ecclesia reformata semper reformanda). The true church always measures itself by the eternal Word of God, and thus, it constantly reforms itself as circumstances occur in the expansion of Christ’s kingdom here on earth.
Calvin’s doctrine of the church in his Institutes of the Christian Religion is historical and comprehensive (Book 4, Chapters 1-12). Some critics might contend that his treatment of the doctrine of the church is woefully out of touch with modern-day issues and concerns. I believe, however, that all of the basic principles for properly ordering Christ’s church can be found within its many pages and chapters. I highly recommend it to others, and highly regard it for my own study and reflection on how the church should be advanced, led, and organized. May the Lord Jesus Christ bless his church.
Select Bibliography:
Calvin, John. Calvin’s Commentaries. 46 vols. Various translators. Edinburgh, Scotland: Calvin Translation Society, 1847-55; reprint edit. in 22 vols., Grand Rapids, MI: Baker Book House, 1998. See: Vol. XIX, Commentary on Acts 20:20.
Calvin, John. Institutes of the Christian Religion. John T. McNeil, ed. Ford Lewis Battles, trans. 2 vol. Philadelphia, PA: The Westminster Press, 1960. See: Book 4, Chapters 1-12.
Calvin, John. The Necessity of Reforming the Church. Dallas, TX: Protestant Heritage Press, Reprint, 1995.
George, Timothy, ed. John Calvin & the Church: A Prism of Reform. Louisville, KY: Westminster/John Knox Press, 1990. See the following chapters:
“The Church as the Elect in the Theology of Calvin” by David N. Wiley
“The Place of the Academy in Calvin’s Polity” by Charles E. Raynal III
“Calvin’s Teaching on the Elder Illuminated by Exegetical History” by Elsie Anne McKee
“Calvin’s Doctrine of the Proclamation of the Word and Its Significance Today” by John H. Leith
“John Calvin and the Prophetic Criticism of Worship” by Hughes Oliphant Old
McKim, Donald, ed. Encyclopedia of the Reformed Faith. Louisville, KY: Westminster/John Knox Press, 1992. See the following informative articles:
“Calvin, John” by Hughes Oliphant Old
“Calvinism” by W. Stanford Reid
“Church” by Jack L. Stotts
“Deacons” by Elsie Anne McKee
“Discipline, Church” by J. Wayne Baker
“Ecclesiastical Ordinances” by Robert D. Linder
“Elders” by Elsie Anne McKee
“Geneva Academy” by Robert M. Kingdon
“Geneva Bible” by Dan G. Danner
“Geneva Catechism” by Charles Partee
“Geneva Company of Pastors” by Robert M. Kingdon
“Genevan Consistory” by Robert M. Kingdon
“Genevan Reformation” by Robert M. Kingdon
“Pastoral Theology” by Andrew Purves
“Psalmody” by LindaJo McKim
“Theology, Reformed” by John H. Leith
“Worship” by Hughes Oliphant Old
McNeil, John T. The History and Character of Calvinism. London, England: Oxford University Press, 1954.
Sefton, Henry R. John Knox: An Account of the Development of His Spirituality. Edinburgh, Scotland: Saint Andrew Press, 1993.
Wallace, Ronald S. Calvin, Geneva, and the Reformation: “A Study of Calvin as Social Worker, Churchman, Pastor and Theologian. Grand Rapids, MI: Baker Book House, 1988.
Zachman, Randall C. John Calvin as Teacher, Pastor, and Theologian. Grand Rapids, MI: Baker Academic, 2006.
Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2015 – All Rights Preserved
“You are the light of the world. A city set on a hill cannot be hidden.” (Matthew 5:14)
“God is light, and in him is no darkness at all.” (1 John 1:5)
John Calvin as a young man
During the balmy summer days of July, 1536 the twenty-seven year old John Calvin (1509-1564) was on his way from France into exile in Strasbourg, Germany. As he quickly sped along the stone-paved main highway with his younger brother Anthony and his half-sister Marie perhaps he asked himself, “Why are we fleeing?” Calvin lived during the tumultuous days of the Reformation when any man who rejected the teachings of the Roman Catholic Church was hunted-down, imprisoned, and often-times martyred. The cruel death in Paris of Calvin’s personal friend Stephen de La Forge in late 1534 made a significant impact upon his resolve to continue defending the evangelical cause. Thus, it was out of necessity that he flee from his native country to the safe-haven of Germany where he could write his books and carryout his biblical studies. On this hasty and clandestine journey Calvin was forced to detour from his initial route and travel a circuitous southern road through Geneva, Switzerland. At this time the armies of King Francis the 1st (1494-1547) were on extensive military maneuvers and every Protestant reformer (especially those of Calvin’s notoriety) would want to avoid the French troops at all costs. Calvin was rapidly becoming known as the author of a newly published treatise, Institutes of the Christian Religion (printed in Basle, March 1536). This potent book of only six short chapters was the clearest exposition yet of the basic doctrines of the Reformation. It was immediately identified as subversive literature by Roman Catholic scholars, yet the first edition sold out so quickly that another printing was eagerly sought by sympathetic readers. One modern theologian has thoughtfully stated,
Even from the point of view of mere literature, it holds a position so supreme in its class that every one who would fain know the world’s best books, must make himself familiar with it. What Thucydides is among the Greeks, or Gibbon among eighteenth-century English historians, what Plato is among philosophers, or the Iliad among epics, or Shakespeare among dramatists, that Calvin’s Institutes is among theological treatises.
Benjamin Warfield, Works, Vol. 5, 374
Guillaume Farel (1489-1565)
Calvin’s unplanned trek through Geneva figured to be one of the most significant turning-points of his life for it was here that he providentially met the zealous French missionary-evangelist Guillaume Farel (1489-1565). A few months prior to Calvin’s arrival in Geneva both Farel and Pierre Viret (1511-1571) participated in a formal debate with the leaders of Roman Catholic Church. As a result, on March 21, 1536 the city fathers voted decisively to reject the Roman Catholic faith and to recover the gospel as it was directly taught from the pages of the Bible. Following that signal victory Farel was strongly motivated to build a team of earnest and learned pastors to teach and preach biblical truth. He was especially eager to encourage someone of Calvin’s superior gifts to remain in Geneva to help with the reform effort then currently underway in the city. It was Calvin’s plan to remain only one night in Geneva, and so while eating dinner that evening at a local inn Calvin innocently remarked to Farel that he felt his place in life was to pursue a “quiet life of scholarship” in Strasbourg. Immediately, Farel stood up (some have suggested that he actually jumped on the table sending all of the dishes clattering to the floor in a loud series of crashes!), and with fiery eyes flashing and red-beard wagging he angrily denounced Calvin with an accusing finger shouting,
You are following your own wishes, and I declare, in the name of God Almighty, that if you do not assist us in this work of the Lord, the Lord will punish you for seeking your own interest rather than his.
Theodore Beza, Life of John Calvin, 29
Calvin was horrified by this impassioned denunciation and he timidly recoiled from the threat of divine judgment. Nevertheless, after reflecting on all that Farel had said, he determined to remain in Geneva and from that point on his ministry became inextricably tied to the city. He wrote later in the Preface to his Commentary on the Psalms, “I felt…as if God had from heaven laid His mighty hand upon me to arrest me from my course…I desisted from the journey which I had undertaken.” Thus, on September 5, 1536 when the Genevan City Council providentially appointed Calvin to be their “Professor of Sacred Literature” they probably had no idea that they were beginning a pastoral relationship with Calvin that would make a significant impact upon the whole Protestant world. Not all in Geneva were enthused about Calvin’s arrival, since he was a religious refugee from France, and they snidely referred to him in the minutes of the Genevan City Council as “ille Gallus” (or, “that Frenchman”). Yet, the sovereign Lord did indeed have a place of on-going ministry for Calvin, although it proved to be turbulent place filled with many troublesome people.
Calvin’s personal call to minister in Geneva was put to a serious test during the spring of 1538. The three pastors of Geneva, Calvin, Farel, and the blind and elderly Elie Courault (d. 1538), believed that the city was in so much turmoil over the efforts of reform that taking the Lord’s Supper would “profane so holy a mystery”. As Easter Sunday approached on April 21, 1538 the tension became so thick that Calvin reported more than sixty musket blasts shot off in front of his home late one night. Since the ministers stubbornly refused to offer the Lord’s Supper the Little Council voted to ban Calvin, Farel, and Courault from their pulpits. Despite this prohibition the ministers preached and did not serve the Lord’s Supper as they had been ordered to do. The next day the Little Council voted to oust the rebellious preachers. They gave them only three days to get their affairs in order and to leave the city. Theodore Beza recalls this chaotic time with Calvin’s own words,
This decision being intimated to Calvin, “Certainly”, says he, “…had I been the servant of men I had obtained a poor reward, but it is well that I have served Him who never fails to perform to his servants whatever he has promised.”
Theodore Beza, Life of John Calvin, 33
Martin Bucer (1491-1551)
Therefore, on April 25, 1538 the three unwanted ministers departed the city leaving behind all of the angry denunciations, jeers, and threats. After making unsuccessful appeals in Berne and Zurich, Calvin was uncertain of where to go next. He was eventually recruited by the seasoned reformer Martin Bucer (1491-1551) to come to Strasbourg and serve as pastor to a congregation of French refugees. While there Calvin married a lovely French widow, Idelette de Bure, and further deepened his ties to Strasbourg by representing the city at the Colloquy of Hagenau (June, 1540), Worms (November, 1540), and Ratisbon (April, 1541). These three ecumenical conferences exposed Calvin to the wider world of Reformation theology and brought about a life-long friendship with the irenic German reformer Philip Melanchthon (1497-1560). While living in Strasbourg he also regularly taught at an academy led by Johannes Sturm (1507-1589), and penned his first Bible commentary on Paul’s Letter to the Romans (1539). Overall, these were pleasurable and productive years, punctuated with only a few sorrows. It came as quite a surprise, then, when in the midst of this happy period an official summons came from the City Council of Geneva asking him to return. This unexpected request brought up all the deep personal wounds of his banishment and required that Calvin seriously reflect upon his ministerial call to serve the Lord in Geneva. He confided in an agonizing letter to Farel on October 27, 1540 his personal fears about returning to that disorderly city,
I have no doubt whatever that you have taken good care to apologize for me to those brethren who advised that I should return to Geneva, that I have not replied to them. For you are well aware how on that account I was thrown for two days into such perplexity and trouble of mind that I was scarcely half myself … Whenever I call to mind the state of wretchedness in which my life was spent when there, how can it be otherwise but that my very soul must shudder when any proposal is made for my return? … But, at the same time, while I call to mind by what torture my conscience was racked at that time, and with how much anxiety it was continually boiling over, pardon me if I dread that place as having about it somewhat of a fatality in my case … But now that by the favor of God I am delivered, should I be unwilling to plunge myself once more into the gulf and whirlpool which I have already found to be so dangerous and destructive, who would not excuse me?
John Calvin, Selected Works, Vol. 4, 210-212
Such frank correspondence continued back and forth between Calvin and his close confidants, Farel and Viret, for several months before it finally culminated in the decision that he would return to Geneva. There is little doubt, however, that an open letter written by Calvin from Strasbourg (September 1, 1539) and sent on Geneva’s behalf to Cardinal Jacopo Sadoleto (1477-1547) demonstrated the sterling value of Calvin’s ministry and scholarship. In it Calvin forcefully argued for the cause of the Reformation and rejected Sadoleto’s faulty reasoning as to why the city of Geneva should return to the Roman Catholic Church. Calvin began his reply in this way,
You lately addressed a Letter to the Senate and People of Geneva, in which you sounded their inclination as to whether, after having once shaken off the yoke of the Roman Pontiff, they would submit to have it again imposed upon them. In that letter, as it was not expedient to wound the feelings of those whose favor you required to gain your cause, you acted the part of a good pleader; for you endeavored to soothe them by abundance of flattery, in order that you might gain them to your views.
John Olin, ed., A Reformation Debate, 49-50
What was Calvin’s motive to enter into this theological disputation and contest of wills? After all, he had been forcibly removed from Geneva by the people’s rejection of his plan of reformation. The following autobiographical comment from his letter to Sadoleto reveals that Calvin still felt a very strong call by God to minister to the people of Geneva. His personal resolve was evident despite their rejection and his on-going ministry in Strasbourg. He notes with some passion,
But when I see that my ministry, which I feel assured is supported and sanctioned by a call from God, is wounded through my side, it would be perfidy, not patience, where I here to be silent and connive…For though I am for the present relieved of the charge of the Church of Geneva, that circumstance ought not to prevent me from embracing it with paternal affection—God, when He gave me the charge, having bound me to be faithful to it forever. Now, then, when I see the worst snares laid for that Church whose safety it has pleased the Lord to make my highest care, and grievous peril impending if not obviated, who will advise me to await the issue silent and unconcerned? How heartless, I ask, would it be to wink in idleness, and, as it were, vacillating at the destruction of one whose life you are bound vigilantly to guard and preserve? (Olin ed., A Reformation Debate, 50-51)
John Olin, ed., A Reformation Debate, 50-51
Calvin went on further to challenge Sadoleto’s claim that justification by faith was an unbalanced doctrine that left no place in the Christian life for good works. He showed Sadoleto’s view to be an error in the following quotation,
You, in the first place, touch upon justification by faith, the first and keenest subject of controversy between us. Is this a knotty and useless question? Wherever the knowledge of it is taken away, the glory of Christ is extinguished, religion abolished, the Church destroyed, and the hope of salvation utterly overthrown. That doctrine, then, though of the highest moment, we maintain that you have nefariously effaced from the memory of men. Our books are filled with convincing proofs of this fact, and the gross ignorance of this doctrine, which even still continues in all your churches, declares that our complaint is by no means ill founded. But you very maliciously stir up prejudice against us, alleging that, by attributing every thing to faith, we leave no room for works.
John Olin, ed., A Reformation Debate, 66
Having received this stinging reply from Calvin nothing more was ever heard from the pen of Cardinal Sadoleto regarding the “very dear brethren” of Geneva. All efforts at persuasion simply stopped. An opposite effect though, and certainly one that was completely unintended, came about when the leaders of Geneva began to wonder if they had made great mistake in 1538 by forcibly removing Calvin from his office as Pastor and “Professor of Sacred Literature”. They earnestly began to make every effort to get him back at all costs; and these exertions finally paid off. Calvin returned to Geneva on September 13, 1541. He picked-up his preaching exactly where he had left off two and half years prior. It appears that both Farel and Bucer played key roles in bringing about this favorable decision. Beza later remarks of Bucer’s efforts, “He never would have obtained Calvin’s consent, had he not given warning of Divine judgment, and appealed to the example of Jonah”. Surely, Farel would have approved of such tactics since he had used them before in 1536 with such very good results.
John Calvin in his maturity
Over the next twenty-three years of Calvin’s ministry (1541-1564) the gospel steadily prevailed and Geneva became widely known as the foremost city of the Protestant Reformation. Calvin’s continual ministry of preaching, teaching, catechizing, writing, counseling, and discipling brought about so many changes for good that the general population in time came to greatly appreciate him. Following the crucial elections of 1555, when Calvin’s plans for reformation triumphed, his value grew as an esteemed teacher, pastor, and theologian. On December 25, 1559 the Council members gratefully extended to him full citizenship in thanks for all that he had given to the city. More than ever before the motto of Geneva, Post Tenebrus Lux or “After Darkness, Light”, reflected the profound deliverance from darkness that the entire city felt as a result of the gospel’s progress in their lives. Think of it, in God’s providence the simple act of one man taking a different road proved to be such a great benefit to so many. Moreover, by God’s grace that same man endured and overcame the numerous difficulties that arose in Geneva and positively influenced the culture for good. He was faithful to his ministerial call. As a result, the Lord abundantly blessed the entire city through one man’s indefatigable labor and personal sacrifice. Soli Deo Gloria! To God alone be the glory!
Here is a portion of the “Monument to the Reformation” in Geneva, Switzerland. (L-R) Guillame Farel, John Calvin, John Knox, and Theodore Beza
Resources for Further Study:
Beza, Theodore. Life of John Calvin. Edinburgh, Scotland: Calvin Translation Society, 1844; Grand Rapids, MI: Baker Book House, Reprint 1983.
Beveridge, Henry and Jules Bonnet, eds. Selected Works of John Calvin: Tracts & Letters. 7 Vols. Edinburgh, Scotland: Calvin Translation Society 1844-1858. Grand Rapids: Baker Book House, Reprint 1983.
Calvin, John. Institutes of the Christian Religion. Ford Lewis Battles, trans. 2 Volumes. Philadelphia, PA: The Westminster Press, Reprint 1960.
Calvin, John, Commentary on the Book of Psalms. Grand Rapids, MI: Baker Book House, Reprint 1998.
D’Aubigne, Merle. History of the Reformation in the Time of Calvin. Harrisonburg: Sprinkle Publications, Reprint 2000.
de Greef, Wulfert. The Writings of John Calvin: An Introductory Guide. Grand Rapids, MI: Baker Book House, 1993.
De Koster, Lester. Light for the City: Calvin’s Preaching, Source of Life and Liberty. Grand Rapids, MI: William B. Eerdmans Publishing, 2004.
George, Timothy. Theology of the Reformers. Nashville, TN: The Broadman Press, 1988.
Hunter, A. Mitchell. The Teaching of Calvin. Eugene, OR: Wipf & Stock Publishers, 1920, Reprint 1999.
Olin, John C., ed. A Reformation Debate: John Calvin & Jacopo Sadoleto. Grand Rapids, MI: Baker Book House, 1966.
Parker, T. H. L. John Calvin: A Biography. Philadelphia, PA: The Westminster Press, 1975.
McNeill, John T. The History and Character of Calvinism. London, England: Oxford University Press, 1954.
Stickelberger, Emanuel. Calvin: A Life. London, England: James Clarke & Company, 1959.
Van Halsema, Thea B. This Was John Calvin. Grand Rapids, MI: Zondervan Publishing House, 1959.
Van Til, Henry R. The Calvinistic Concept of Culture. Grand Rapids, MI: Baker Book House, 1959.
Wallace, Ronald S. Calvin, Geneva, and the Reformation. Grand Rapids, MI: Baker Book House, 1990.
Warfield, Benjamin B. Calvin and Calvinism. Vol. 5. Grand Rapids, MI: Baker Book House, 1932, Reprint 2003.
Walker, Williston. John Calvin: Organizer of Reformed Protestantism. New York, NY: Schocken Books, 1969.
Wendel, Francois. Calvin: The Origins and Development of His Religious Thought. New York, NY: Harper and Row, 1963. Grand Rapids: Baker Book House, Reprint 1997.
Zachman, Randall C. John Calvin as Teacher, Pastor, and Theologian. Grand Rapids, MI: Baker Book House, 2006.
Dr. Marcus J. Serven, ThM and DMin
The Genevan Foundation – Copyright 2012 – All Rights Reserved
“Greater love has no one than this, that someone lays down his life for his friends.” John 15:13
John Calvin (1509-1564)
What kind of man was John Calvin (1509-1564), the Reformer of Geneva? Many people have very strong opinions about him, but few have ever read anything he actually wrote, or heard any of the fascinating stories from his life. Consider this compelling event from December 12, 1547: Calvin’s bold entry into the Council of the Two Hundred during the midst of a deadly sword fight! It is a fine example of his courageous character, positive reputation, and frank outspokenness. This challenging situation came about as Calvin and the other ministers of Geneva sought to advance spiritual and civil reform in that troubled city. The Company of Pastors was on its way to the Small Council to complain about the outcome of a trial against Ami Perrin, the leader of the Libertines, and against Laurent Maigret, a French refugee and personal friend of Calvin. What was the background of this explosive situation?
Ami Perrin and Laurent Maigret had been accused of treasonous activity for making a secret alliance with the French to house troops within the walls of Geneva. With the threat of invasion by the Holy Roman Empire under Charles V (1500-1558) a very real possibility, it only seemed natural for independent Geneva to align itself with its powerful neighbor, France. However, this arrangement became extremely awkward when it was pointed out that France also had imperialistic ambitions towards Geneva and all of western Switzerland. Thus, Ami Perrin and Laurent Maigret were widely suspected of high treason. It must be remembered that the Libertines (also known as the Enfants de Geneva) were clever and determined opponents of Calvin. They sought to gain an unfair advantage over the pastors of the Genevan church whenever and wherever possible. This political situation was no different, and the Libertines cunningly played the Genevan Nationalists against the “foreign” Reformers. Noted Reformation scholar, Brian G. Armstrong, remarks that essentially the Libertines were,
…Genevan patriots and influential families (the Perrins, Favres, Vandels, Bertheliers, etc.) who led the republic to independence and the Reformation. They resented the dominant influence of Calvin and “foreigners” in Genevan affairs. A bitter struggle with Calvin ended in their complete disgrace in 1555.
Armstrong, “Libertines,” quoted in The New International Dictionary of the Christian Church, 595.
Thus, upon his arrest Ami Perrin immediately lost his position as the Captain-General over Geneva’s militia. Both he and Maigret were imprisoned, and a public trial was conducted. Throughout this lengthy trial emotions ran high on both sides; with some clamoring for a guilty verdict and others for acquittal. The city was thrown into turmoil. In a short time, Ami Perrin was acquitted due to a lack of evidence and the Libertines celebrated his exoneration, while Maigret languished in prison. And once again, Geneva was seriously divided over this lop-sided outcome. The Council of Two Hundred was so sufficiently agitated that scuffles and sword fights broke out. It was just at that time (on Monday, December 12, 1547) that the Company of Pastors was passing by the building. Hearing all of the commotion, Calvin ran for the doors and burst inside into the middle of a heated argument. He threw himself into the cauldron of swirling opponents and calmed the warring parties with bold words. The official entry in The Register of the Company of Pastors of Geneva reports the tumultuous event in this way,
On Monday 12 December 1547 it was decided by the brethren to present themselves before Messieurs for the purpose of objecting strongly to the insolence, debauchery, dissoluteness, and hostility which were leading the church and city to ruin; and this was done on the same day. It was further resolved that similar action should be taken by us at the next meeting of the Council of the Two Hundred which was held on the Friday following, namely the 16th day of the same month. On this day we left the Congregation sooner than was customary. This was not done without great blessing from God, for when we arrived at the public hall, where the Two Hundred were assembled, a variety of disputes had already arisen and the minds of nearly all were so inflamed that they were not far from insurrection. Indeed an atrocious shedding of blood would have followed had not the Lord intervened. When he heard the alarming clamor and uproar Calvin rushed ahead into the midst of the tumult which was now quite out of hand, and the others followed him. Nearly all were so agitated and enraged that it was impossible to hear anyone clearly. But after a little while calm was restored and the Two Hundred were brought to order. Presenting ourselves to them, we used the same exhortations as we had used before the Council previously, but on this occasion when insurrection threatened, everything was handled by Calvin much more forcefully.
The Register, from December 12, 1547, 70
On the following day Calvin wrote these revealing and descriptive lines in a personal letter to his friend and fellow-minister, Pierre Viret (1511-1571),
The Two Hundred had been summoned. I had publicly announced to my colleagues that I would go to the senate-house. We were there a little, indeed, before the hour of meeting. As many people were still walking about in the public street, we went out by the gate that is contiguous to the senate-house. Numerous confused shouts were heard from that quarter. These, meanwhile, increased to such a degree as to afford a sure sign of insurrection. I immediately ran up to the place. The appearance of matters was terrible. I cast myself into the thickest of the crowds, to the amazement of almost everyone. The whole people, however, made a rush towards me; they seized and dragged me hither and thither, lest I should suffer injury. I called God and men to witness that I had come for the purpose of presenting my body to their swords. I exhorted them, if they designed to shed blood, to begin with me. The worthless, but especially the respectable portion of the crowd, at once greatly relaxed in their fervor. I was at length dragged through the midst to the Senate. There fresh fights arose, into the midst of which I threw myself. All are of opinion that a great and disgraceful carnage was prevented from taking place by my interposition. My colleagues meanwhile were mixed up with the crowd. I succeeded in getting them to all sit down quietly. They say that all were exceedingly affected by a long and vehement speech, suitable to the occasion, which I delivered. The exceptions were at least few, and even they, not less than the respectable part of the people, praised my conduct in the circumstances. God, indeed, protects myself and colleagues to the extent of the privilege implied in the declaration of even the most abandoned, that they abhor the least injury done to us not less than they detest parricide. Their wickedness has, however, reached such a pitch, that I hardly hope to be able any longer to retain any kind of position for the Church, especially under my ministry. My influence is gone, believe me, unless God stretch forth his hand…Adieu, brother and most sincere friend. Salute your colleague and all the brethren. My wife and I wish yours every greeting. May the Lord be perpetually present with you.—Amen.
John Calvin, Selected Works, A personal letter to Pierre Viret of Lausanne dated December 14, 1547.
Calvin’s bleak prognosis for the demise of his ministry, however, simply did not come true. The Lord “stretched forth his hand” and protected the fledgling church of Geneva. Calvin suffered through many other extraordinary difficulties, yet he persevered and prospered through them with the Lord’s blessing. In time, the Libertines were discredited and the reformers were rewarded with the appreciation of the entire city (1555).
It is also important to note that Calvin’s words were not those of a dictator or a tyrant, but those of servant of the living God who was pressed by dangers on every side. Sadly, Calvin has been falsely accused of oppressive and self-serving behavior. Yet, the numerous facts stand as a stark testimony to his indefatigable service to God and to the citizens of Geneva. He certainly demonstrated the characteristics of bold courage, resolute determination, and self-sacrifice. It has often been said that you don’t really know the character of a man until you see how he acts in the midst of trouble. Here, then, is a window into the personal character of John Calvin that is wide-open for all to see. He was ready to lay down his own life for the sake of others. He presented himself before the swords of his enemies, so that if there was to be any shedding of blood it should begin with him. Moreover, he sincerely believed that the people of the city must be reformed in both doctrine and moral conduct before lasting spiritual fruit would come forth. This outcome, that of true spiritual reformation, was the object of all of his labors. And in time, by God’s grace, he realized his goal.
Resources for Further Study:
Calvin, John. Selected Works of John Calvin: Tracts and Letters. Volume 5. Edited by Jules Bonnet and translated by David Constable. Grand Rapids, MI: Baker Book House,1983.
Douglas, J. D., ed. New International Dictionary of the Christian Church. Revised Edition. Grand Rapids, MI: Zondervan Publishing House, 1978.
“Calvin, John”, W. S. Reid
“Calvinism”, W. S. Reid
“Geneva Bible”, Robert D. Linder
“Genevan Academy”, W. S. Reid
“Genevan Catechism”, W. S. Reid
“Libertines”, Brian G. Armstrong
“Reformation, The”, Robert D. Linder
Hughes, Philip E. ed. and trans. The Register of the Company of Pastors of Geneva in the Time of Calvin. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1966.
Parker, T. H. L. John Calvin: A Biography. Philadelphia, PA: The Westminster Press, 1975.
McNeill, John T. The History and Character of Calvinism. London, England: Oxford University Press, 1954.
Stickelberger, Emanuel. Calvin: A Life. London, England: James Clarke & Company, 1959.
Walker, Williston. John Calvin: Organizer of Reformed Protestantism. New York, NY: Schocken Books, 1969.
Wendel, Francois. Calvin: The Origins and Development of His Religious Thought. New York, NY: Harper & Row, 1963.
Dr. Marcus J. Serven, ThM and DMin
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