What difference did the Protestant Reformation (1517-1650) make upon the religious practices of the world? Consider this thoughtful statement by Dr. Andrew Atherstone, Tutor in History and Doctrine, Wycliffe Hall, Oxford:
The sixteenth-century reformation was one of he most dramatic and significant series of events in the history of Christianity. It sent shock waves through the western world and changed the face of Europe forever. Its impact upon the church has sometimes been likened to a second Day of Pentecost, a crucial turning point and a moment of crisis. To some, this cataclysmic rupture in the fabric of catholic Christendom was interpreted as the labour pains of Christianity reborn. As one historian has put it, “No other movement or religious protest or reform since antiquity has been so widespread or lasting in its effects, so deep and searching in its criticism of received wisdom, so destructive in what it abolished or so fertile in what it created.”
Andrew Atherstone, The Reformation: Faith and Flames, 6
Atherstone’s quote tells us that the events of the Protestant Reformation were second only to the impact that the Day of Pentecost had upon the world. What specifically happened in the Reformation? By God’s grace, the Reformers clearly rediscovered the true Gospel and set about stripping away the “traditions of men” that clung like crusty barnacles to the hull of the true Church. In addition, new branches of Christendom were energized and established and the Gospel spread all over the world. Numerous Christian books and pamphlets were produced and widely distributed around the globe. Strenuous and sacrificial missionary endeavors took place so that people who lived in spiritual darkness were brought into the light. And finally, through the preaching and teaching of ministers, missionaries, and every day Christians the Gospel continued in its path of spiritual transformation and renewal.
Jesus instructed his disciples to “Go therefore and make disciples…baptizing them…[and] teaching them” (Matthew 28:18-20). That commission was pushed forward with new energy and zeal by the Reformers so that the Gospel spread into every dark corner of the world. Thus, we have much to be thankful for when we consider the work of the Protestant Reformers. The Reformation proved to be a decisive turning point in the history of the world and evangelical Christians everywhere should thank God for this great outpouring of revival.
Authentic Christianity: An Exposition of the Theology and Ethics of the Westminster Larger Catechism, 2nd Edition, in 8 Volumes written by Dr. Joseph C. Morecraft III
Dr. Joseph Morecraft, III
There are some notable theological works that have clearly stood the test of time. You know the authors—Anselm, Augustine, Bavinck, Berkhof, Calvin, Dabney, Hodge, Luther, Machen, Murray, Rushdoony, Turretin, Van Til, and Warfield. The books that these insightful men have written are widely read, constantly reprinted, and lovingly treasured. With the publication of this second edition (2019) of Authentic Christianity: An Exposition of the Theology and Ethics of the Westminster Larger Catechism, I believe that Dr. Morecraft’s work is well on its way to becoming a classic of the same stature.
My initial copy of Authentic Christianity (1st edition, 2009) is well-worn, and I welcome the prospect of utilizing this new set for future reflection and serious study of the Westminster Larger Catechism. Keep in mind that these comprehensive volumes represent a lifetime of work by Dr. Morecraft. They show his love for the Bible and for the accurate summary of Christian doctrine that is contained in the Westminster Larger Catechism. Here are a few samples from the pages of Authentic Christianity regarding the Lord’s Prayer:
“The First Petition of the Lord’s Prayer as a Prayer for the Conversion of the Whole World: When we pray “hallowed be Thy Name,” we are not praying only for our own personal and individual situation, we are praying for the hallowing of God’s name generally and globally and universally, “that he would prevent and remove atheism, ignorance, idolatry, profaneness, and whatsoever is dishonorable to him.” Throughout the history of the church, men of God have recognized this inescapable implication of the first petition of the Lord’s Prayer. If we are to pray that God would “enable and incline us and others to know, to acknowledge, and highly to esteem,” and glorify God, then we are, by implication, praying that God “would prevent and remove atheism” (WLC 190).”
Morecraft, Authentic Christianity, Vol. 7, 3579
And, here are Dr. Morecraft’s remarks on the 5th Petition of the Lord’s Prayer (And forgive us our debts, as we forgive our debtors):
“We and others are debtors to the Justice of God: Because of our guiltiness before God for disregarding the transgressing His Law, all human beings are “debtors to the justice of God.” God’s justice demands that all sin be punished: “the wages of sin is death” (Rom. 6:23). Why? God’s justice is “that perfection of God by which He maintains Himself over against every violation of His holiness, and shows in every respect that He is the Holy One…Divine justice is originally and necessarily obliged to punish evil…Luke 17:10; 1 Cor. 4:7; Job 41:11” (Berkhof, Systematic Theology, 74-75). Sin is a real “debt.” It is an offense and insult to the holiness of God. It is a violation of His holy Law, making us deserving of everlasting punishment. We owe God the “debt” of complete obedience to God’s Law, which God demands of all intelligent creatures. We failed in our obedience to Him; therefore, God’s Law denounces us and threatens us with punishment. Thus, we owe God the “debt” of eternal punishment. Therefore, we should pray the Fifth Petition of the Lord’s Prayer continually, because, as we shall see, we cannot pay the debt we owe God. If it is not fully paid, we will perish eternally in our sins, because “the wrath of God is revealed from heaven against all ungodliness of men” (Rom. 1:18). Without forgiveness of sins by God, each day of our lives we are “storing up wrath [for ourselves] in the day of wrath and revelation of the righteous judgment of God, who will render to every man according to his deeds” (Rom. 2:5-6).”
Both citations, I trust, will give the reader a distinct impression of the depth of theological analysis and practical application that flows out of every volume. Dr. Morecraft not only loves the doctrines found in the Bible, but he also loves the people of God that he serves in pastoral ministry. His entire project of expounding the Westminster Larger Catechism is built upon the premise that God wants His people to become mature and stable disciples of Jesus Christ (cf. Col. 1:28-29; Heb. 5:12-14). Hence, there is no better way to accomplish this goal than to steep them in the riches found in the Bible. Since the Westminster Confession of Faith and its Catechisms accurately summarize the teachings of the Bible, that, of course, makes them an extremely valuable resource for all believers to study.
Last of all, it is important to note that Dr. Morecraft cites many great theologians throughout his exposition. You will find beneficial quotes from Augustine, Louis Berkhof, John Calvin, Charles Hodge, Martin Luther, William G. T. Shedd, Cornelius Van Til, and Benjamin B. Warfield, plus many others. This fact adds to the richness of these eight volumes. Where can you get these books? Here is the complete reference info:
Morecraft III, Joseph C. Authentic Christianity: An Exposition of the Theology and Ethics of the Westminster Larger Catechism. 8 Volumes. Second Edition. Centreville, AL: Four Falls Press, 2019.
And a link to a website where copies of Authentic Christianity can be found:
I pray that an entirely new generation of thoughtful pastors, students, and readers will benefit from Dr. Morecraft’s fine exposition of the Westminster Larger Catechism. Soli Deo Gloria!
— Dr. Marcus J. Serven
Talking theology and the current state of the church with Dr. Joe (January, 2024)
“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
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Dr. Marcus J. Serven, ThM and DMin
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