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Adult non-fiction, Book Reviews

Calvin’s Magnum Opus: a review of "Institutes of the Christian Religion"

A “magnum opus” is an author’s greatest work. When it comes to John Calvin his Institutes of the Christian Religion is one of the classics of Protestant theology. However, as often as it is referenced, it is seldom read as a complete work from front to back. I first purchased my copy of the McNeill/Battles edition before starting pre-seminary studies in university, more than twenty years ago. Over the years I have read bits and pieces and there, often as a need or interest required but it wasn’t until this past year that I finally read the Institutes from beginning to end. In this essay, I will share some of the highlights of my complete tour through this theological masterpiece, and those highlights will include both points of appreciation and critique. I read the two-volume McNeill/Battles edition published in the Library of Christian Classics. This edition is based on the final version Calvin published in 1559. I also occasionally referred to the older editions of Beveridge and Allen, and even sometimes checked the original French and Latin. Different translations and editions Calvin originally wrote the Institutes in 1536 as a sort of catechetical handbook. It was never designed to be a systematic theology – such a creature did not yet exist. It was also not designed to be a book of extensive commentary on Scripture. No, its original purpose was catechetical – to summarize the teaching of Scripture on essential matters of faith and life. However, as the work progressed to its final form in 1559 – twenty-three years later – it did take on a more systematic form. In some places there is limited commentary on Scripture – for example, when dealing with the Ten Commandments (2.9) or the Lord’s Prayer (3.20.34-49) – and there are extensive references to Scripture, but generally Calvin leaves biblical exposition to his commentaries. A Scriptural foundation…most of the time His approach is typically theological, with the Scriptures explicitly as a foundation. However, by way of exception, there are parts that are more philosophical. For example, in 1.15.6-8, Calvin discusses the soul. There is almost nothing directly from Scripture in this discussion. Instead, Calvin works more with philosophical ideas from the likes of Plato. For a modern reader unfamiliar with Greek philosophy, this discussion is difficult to follow. Related to that, there are places where Calvin follows Platonic notions instead of biblical ones. One of the most well-known examples is how Calvin speaks of the body as the prison house of the soul. He does this in at least four places (1.15.2, 2.7.13, 3.7.5, 3.9.4). This devaluing of the body does not accord with the biblical worldview. In Scripture, the body is redeemed by Christ just as well as the soul (1 Cor. 6:19-20), and will be raised at the last day (1 Cor. 15). Well-read and it shows The attentive reader will pick up on Calvin’s copiousness – he read widely! Throughout the Institutes, Calvin refers to numerous authors going all the way back to the early church. Two stand out in particular. The most quoted and referred to author is Augustine. This is not surprising since Augustine is the most influential of the church fathers on the Protestant Reformers in general. Most of the time Calvin quotes Augustine approvingly, but there are also occasions where he dissents. The other author is Bernard of Clairvaux, a Cistercian monk who lived from 1090 to 1153. While Bernard lived before the worst developments in Catholic theology, he was still not exactly a medieval quasi-Protestant. Nevertheless, Calvin made use of Bernard’s best insights. In 2.16.1, Calvin gives this beautiful quote from Bernard’s Sermons on the Song of Songs: The name of Jesus is not only light, but also food; it is also oil, without which all food of the soul is dry; it is salt, without whose seasoning whatever is set before us is insipid; finally, it is honey in the mouth, melody in the ear, rejoicing in the heart, and at the same time medicine. Every discourse in which his name is not spoken is without savor. Calvin appreciated Bernard’s fervor for Christ and his felicitous turn of phrase. Brilliant, but also inexplicable, word choices Calvin likewise employed language with a skilled eye to felicity. Calvin valued beautiful rhetoric – throughout the Institutes there are words so well crafted you may feel some salty moisture rolling down your cheek. Calvin’s Institutes feature numerous sections like this in 3.2.42: Accordingly, in brief, hope is nothing else than the expectation of those things which faith has believed to have been truly promised by God. Thus, faith believes God to be true, hope awaits the time when his truth shall be manifested; faith believes that he is our Father, hope anticipates that he will ever show himself to be a Father toward us; faith believes that eternal life has been given to us, hope anticipates that it will some time be revealed; faith is the foundation upon which hope rests, hope nourishes and sustains faith. Calvin was indubitably a master of using language to powerful effect. Regrettably, I have to say I also encountered instances where Calvin uses strong, questionable, or even offensive language. He uses strong language when it comes to unbiblical and dangerous ideas. But he also uses strong words for the person of his theological opponents: “blockheads” (3.20.25), “stupid men” (3.21.7), “swine” (3.23.12), and many other such insults. I have read enough Reformation literature to know Calvin was not unusual in using this kind of language – and our day tends to be far more sensitive about throwing invectives around in our theological polemics. I am far less inclined to give Calvin a pass on some other language he uses. In three places, Calvin uses the exclamation “Good God!” (3.4.29, 3.4.39, 4.16.27). In each context, it is clearly an exclamation and not a sincerely-meant prayer to God. The expression was used in Calvin’s original Latin of the 1559 edition (“Bone Deus!”), but for some reason he dropped it in the French. In each instance, the older translations of Beveridge and Allen omit these exclamations. I have encountered the same expression in the writings of Guido de Brès. I find it troubling and I cannot find a way to excuse it. I would suppose that, being former Roman Catholics, they became accustomed to using this exclamation to express great horror – a blind spot. Challenges and benefits For readers today there are some challenges in reading and benefiting from Calvin’s Institutes. Some of the discussion has less relevance to us. For example, I found the discussion about the sacramental theology of the Roman Catholic Church to be one of the most tedious parts of the work. It may be interesting from a historical standpoint, and it might still be valuable to someone actively engaged in apologetics with Roman Catholics, but for the rest of us, the temptation to skip through this section is difficult to resist. Persevering readers will encounter some of Calvin’s best and most well-known theological insights. Among them: The Scriptures serve as spectacles to help us see God clearly (1.6.1, 1.14.1) “…man’s nature, so to speak, is a perpetual factory of idols (1.11.8) Calvin believes the world to be less than 6000 years old (1.14.1, 3.21.4) Justification “is the main hinge on which religion turns.” (3.11.1) Fasting “is an excellent aid for believers today (as it always was)…” (4.12.18) If baptism is to be denied to the infant children of believers because Scripture is silent on the explicit practice, then women should also be denied access to the Lord’s Supper (4.16.8) The Lord’s Supper should be celebrated frequently, preferably every week (4.17.43) Aristocracy, or perhaps a system compounded of aristocracy and democracy “far excels” all other systems of government (4.20.8) Revolts are possible when led by lower magistrates (4.20.30) Reading Calvin’s Institutes will remind Reformed believers today that Calvin is not the gold standard for what it means to be Reformed. After all, there are several points at which much contemporary Reformed faith and practice departs from Calvin. For example, in 4.3.16, he discusses the laying on of hands in connection with office bearers. He argued that this laying on of hands ought to be practiced not only with the ordination of “pastors and teachers,” but also deacons. Interestingly, the original Belgic Confession also said that all office bearers should be ordained with the laying on of hands. While there are Reformed churches which follow Calvin on this, there are also those (like the Canadian Reformed Churches and the Free Reformed Churches of Australia) which do not involve the laying on of hands in the ordination of elders or deacons. Conclusion Let me conclude with noting that the McNeill/Battles edition is generally well-done. There are comprehensive indices. There are immense numbers of helpful explanatory footnotes. It must be said, however, that some of these footnotes reflect the editor’s liberal theological bias. For example, in a footnote in 1.8.8, the editor informs us that Calvin did not hold to the modern view of a late date for Isaiah 45 and its mention of Cyrus. Well, I guess not, seeing as how Calvin believed the Bible to be the Word of God! As another example, in a footnote in 4.8.9, the editor claims Calvin does not explicitly support biblical inerrancy anywhere. While it would obviously be anachronistic to expect Calvin to affirm every jot and tittle of the Chicago Statement on Biblical Inerrancy (written in 1978) there is plenty of evidence to affirm Calvin has far more in common with biblical inerrantists today than their opponents. For most Reformed people today, Calvin’s Institutes will remain a reference. No one should expect regular church members to pick it up and read it straight through with profit. Those who try will almost certainly get frustrated and give up. We must be realistic. It is a work from an era in which theologians could expect far more from their readers. I wonder whether even many of today’s pastors would be able to digest everything Calvin serves up. Some of his discussions and references certainly went beyond my ken. We live in a strange time where we have more access to information than anyone else in the history of world, and yet, compared to Calvin from 500 years ago, we are dullards. Reading through the Institutes certainly drove that point home to me. Dr. Bredenhof blogs at Yinkahdinay.Wordpress.com where this article first appeared....

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Adult non-fiction, Book Reviews

Calvin's Institutes: Which edition should you read?

John Calvin published five different Latin editions of his Institutes, expanding on it with each new edition. The 1536 edition was just 6 chapters long, and the addition of 17 shorter chapters in 1539 doubled the book’s size. Four more chapters were added in 1543, and then only minor changes made in 1550. But the final, 1559 version was fully 80% larger than its predecessor. In addition to these Latin editions, Calvin also created French versions that, while very similar, were not strict translations – they taught the same doctrine, in the same order, but sometimes said things in different ways. It is the final Latin 1559 version that most translations are based on, including the two best-known English-language translations: the 1845 Henry Beveridge, and the 1960 Ford Lewis Battles (edited by John T. McNeill), translations. 1845 Beveridge One advantage of the Beveridge edition is that the copyright has expired on this translation, so it is readily available online for free (there is also a harder to find 1813 translation by John Allen also available online for free – Vol. 1, Vol. 2, Vol. 3 – as well as in print). Cheap print and e-book copies are also available, but this is where you have to be wary, as some have crisp new type and a beautiful layout, and others look like they are copies of copies of the original 1800s publication, with dark text cramming every nook and cranny of the page. If you plan to be reading the Institutes front to back – all 1,700 some pages of it – then a nice airy, legible layout is important. So buyer beware – be sure that you can take a look at the inside of whatever edition you are buying. 1960 Battles This edition came a hundred years later, so as you might imagine, the language is somewhat more current. The editor, John T. McNeill also provides lots of helpful explanatory notes at the bottom of many pages. However, as Dr. Bredenhof notes in his Institutes review, McNeill's liberal theological bias comes out in some of these notes. 2014 White In addition to being the most modern translation (by Robert White and published by the Banner of Truth) this edition's main feature is one that will be regarded as a strength by some and a weakness by others – it is based on the much smaller 1541 French edition. It clocks in at just 920 pages, instead of the more than 1,700 pages of the final 1559 version. So, this would be the best one for those interested in checking out the Institutes but who would appreciate an abridgment...in this case, done by the author himself! Conclusion While it might seem a trivial thing, I really can't emphasize enough the importance of buying an edition with an inviting layout. You're going to be investing a lot of time with this book, whatever edition you buy, and if you get one with dense text, and a hard to read font, it will wear on you. And on that point, the White edition is beautiful, the Battles/McNeill seems good though not great, and the various editions of the Beveridge run the gamut from beautiful to atrocious. Jon Dykstra and his siblings blog on books at ReallyGoodReads.com....

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Church history

What sort of man was John Calvin? We can get a feel for him from his letters

It started with a conversation discussing various matters, when the subject of John Calvin came up. I was absolutely flabbergasted when my interlocutor said that Calvin was a hard man – someone who would not have been very nice to know. Dumbfounded, I dropped the subject because I really didn't have a defense. I had never heard such an accusation before, and had been brought up to think that Calvin belonged on a pedestal right next to Augustine, Luther and other church fathers. Did that mean I considered Calvin a saint? No, of course not. Calvin was a man like us, who had to daily contend with a sinful nature. But he was also a great man, specially gifted by God, so I was flabbergasted as to where this negative view of Calvin had come from. So when the next opportunity arrived I searched and found in my library a booklet which answered my questions. Why so negative? My first question was where this negative view of Calvin had come from. What I had never realized before is that there are umpteen books that attack Calvin, and I'm not even talking about the books that attack his theology – the umpteen I mention here is just the books that attack Calvin the person! This is what I learned after opening a book that had long been in my library but was still unread. You know the type – it was one of those books purchased with the thought that it might come in handy one day. Well it became handy indeed. The book, or rather booklet (it is just 96 pages), is called the The Humanness of John Calvin and was written by a Richard Stauffer. This Swiss pastor shows that he is well acquainted with the writings of both Calvin and his critics – early in the book Stauffer, especially in the footnotes, gives extensive quotes from those who were no friends of Calvin. In the introduction Stauffer remarks: "Luther, by his spontaneity and his exuberant spirit, ....succeeded in awakening sympathy from his very opponents, and Zwingli commanded respect as a lucid patriot and a courageous soldier in the very ones who would contest his theology, but the French reformer not only has suffered calumny from his enemies, he has also been misunderstood and misinterpreted by his great-grand children." In a footnote he cites Emile Doumergue, who correctly noted: “In relation to repugnance and hatred, one finds that Protestants rivaled Catholics.” However, a little further he also gives an example of a Catholic who slandered Calvin, by the name of Jerome-Hermes Bolsec. Bolsec had been Roman Catholic, then Protestant, and then after returning to Rome, he wrote a biography of Calvin that was simply insults and lies, or as Stauffer put it, "no more than a vile tract." "Calvin was accused in it with being ambitious, presumptuous, arrogant, cruel, evil, vindictive, and above all, ignorant. Also he was described as an avaricious and greedy man, as an imposter who claimed he could resurrect the dead, as a lover of rich fare, worst yet: as a gadabout and a Sodomite, who, for his infamous habits, had been sentenced in the city of his birth, Noyon, to be branded with a red-hot iron." Stauffer continues over the next couple of pages quoting mainly Roman Catholic but also Protestant writers who have done their utmost to picture the Reformer as a thoroughly evil man. Jealousy prompted hatred That Roman Catholics hated him is understandable because Calvin more than any other was able to show the evil of Roman doctrine, which enslaved people to men rather than make them servants of the living Savior. But where does this hatred – for that is what it is – of Calvin come from in the Protestant camp? I think we must seek the answer in the way that Calvin, more than anyone, sought to give all honor for our salvation to Jesus Christ. He opposed all forms of what later would be called Arminianism. It is not our own efforts that save us but only the completed sacrifice of our Lord Jesus Christ. Those who didn't bow their knee as he did, were shown up by Calvin's humility, and that likely made him enemies. Another reason for the hatred toward Calvin is, without doubt, that he labored without ceasing to help the spread of the Reformed doctrine. He was a giant, and so he was a target. While giving a write-up on the book Letters of John Calvin, one reviewer noted Calvin "...regularly lectured to theological students, preached on average five times a week and authored enough material to fill forty-eight enormous volumes. could scarcely be expected to show enthusiasm for correspondence. Yet the Complete Works of John Calvin include another eleven volumes of his correspondence." His letters show his nature Calvin’s many, many writings reveal a humble, caring man. He penned the following as a dedication in honor of his Latin teacher, one Mathurin Cordier, (whose Latin grammar textbook was still being used in the 19th century). This appears at the beginning of Calvin’s commentary on 1 Thessalonians: "…. it was under your guidance that I entered on a course of studies, and made progress at least to the extent of being of some benefit to the Church of God. When my father sent me as a boy to Paris I had done only the rudiments of Latin. For a short time, however, you were an instructor sent to me by God to teach me the true method of learning, so that I might afterwards be a little more proficient…. for me it was a singular kindness of God that I happened to have a propitious beginning to my studies…. It was my desire to testify to posterity that, if they derive any profit from my writings, they should know that to some extent you are responsible for them." Reader, do you here recognize the description given by Jerome-Hermes Bolsec? I know I do not. Here is another, this one addressed to John Knox, in which Calvin expresses his joy at the advance of the Gospel in Scotland. Remember John Knox had studied under Calvin in Geneva. At the same time he uses the opportunity to express his sympathy to John Knox who had just lost his wife. Calvin wrote: "Your distress for the loss of your wife justly commands my deepest sympathy. Persons of her merit are not often to be met with. But as you have learned from what source consolation for your sorrow is to be sought, I doubt not but you endure with patience this calamity. You will salute very courteously all your pious brethren. My colleagues also beg me to present to you their best respects." At the time of Calvin’s death in 1564, Farel who years before had persuaded Calvin that his task lay in Geneva, wrote that he wished he could have died instead: "Oh, why was I not taken away in his stead, and preserved to the church which he has so well served, and in combats harder than death? He has done more and with greater promptitude than any one, surpassing not only the others by himself. Oh, how happy he has run a noble race! May the Lord grant that we run like him, and according to the measure of grace that has been dealt out to us." Shortly before his death Calvin wrote to Farel and, though Calvin was dying, his concern was for Farel. He told Farel, an old man at this time, that there was no need to rush to Calvin's deathbed: "Farewell, my most excellent and upright brother; and since it is the will of God that you should survive me in the world, live mindful of our intimacy, which, as it was useful to the church of God, so the fruits of it await us in heaven. I am unwilling that you should fatigue yourself for my sake. I draw my breath with difficulty, and every moment I am in expectation of breathing my last. It is enough that I live and die for Christ, who is to all his followers a gain both in life and death. Again I bid you and your brethren farewell." Conclusion Let me finish this article by quoting once again from the booklet The Humanness of John Calvin. The author concludes with words written by Nicolas des Gallars, who was one of Calvin’s colleagues in Geneva for several years: What labors, what sleeplessness and worry he bore, with what keenness and finesse he foresaw dangers, with what zeal he guarded against them, what fidelity and understanding he showed in everything, what a kind and obliging spirit he had toward those who came to him, how quickly and frankly he answered those who asked him even the most serious question, with what wisdom he settled both privately and publicly the difficulties and problems which were posed for him to settle, with what sensitivity he comforted those who grieved and lifted up the broken and discouraged, how resolutely he opposed the enemies, how ardently he attacked the prideful and the obstinate, with what grandeur of spirit he endured misfortune, with what restraint he behaved in prosperity, and finally with what dexterity and élan he discharged all the duties and responsibilities of a true and faithful servant of God, I could certainly not be able to convey fully by the use of any words. I have quoted only a few excerpts by or about Calvin and would direct any one interested in finding out more to investigate either The Humanness of Calvin, or his letters. It will certainly close the door upon some of the slander which passes for serious study in some quarters. A version of this article was first published in the July/August 2002 issue. Rene Vermeulen published more than 150 articles in the pages of Reformed Perspective from 1984-2010.  ...

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Adult biographies, Book Reviews

The life of John Calvin

by Theodore Beza This biography has two strengths. First, it is short. Because it was originally written as an introduction to Calvin’s last published work, his Commentary on Joshua, it weighs in at only 144 pages. That could also be considered a weakness – the small size means it doesn’t have the detail or scope of most other Calvin biographies – but the slim size makes it more inviting than its 400 or 500 page rivals. This is a biography that can be read in a few days, rather than a few weeks. Second, this is an eyewitness account. Theodore Beza was a friend and disciple of Calvin and wrote his account as a tribute. That too could be considered a weakness; Beza’s admiration of Calvin made him incapable of seeing, or at least incapable of recording, any of his mentor’s faults. But this same admiration made Beza the best chronicler of Calvin’s gifts, the God-given talents that made the man a giant of the Reformation. The Life of John Calvin is available in a number of different editions but, because the original is over 400 years old, some translations are dated and simply dreadful. Fortunately Evangelical Press's The life of John Calvin: a modern translation of the classic (1997 / 148 pages) is really good, and can be found used in various spots around the Internet. While I'd really recommend hunting down this modern version, one benefit of a "not quite so modern" translations is that with a little effort pdf copies can be found available for free online....

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Adult biographies

The Legacy of Sovereign Joy

by John Piper 160 pages / 2000 Meet the giants! In this slim volume, John Piper tells the tales of Augustine, Martin Luther and John Calvin with a very specific purpose. He aims to encourage modern-day believers by showing how God’s grace overcame each man’s flaws to provide the church with the gift of their work and example. Augustine was arguably the most influential church father after Paul. He was also a favorite of John Calvin, who quoted him 342 times in the Institutes. He spent the early years of his life enslaved to lust, living with a concubine, and drinking in the philosophical ideas of his day. His eyes were finally completely opened and God became his “sovereign joy.” Augustine spent much of his life and energy defending the centrality of God’s grace against the Pelagians, who taught that, “though grace may facilitate the achieving of righteousness, it is not necessary to that end.” His complete dependence on God is perhaps best summed up with his prayer: “Command what you wish, but give what you command.” Martin Luther’s story is generally well-known among Reformed folk, and is another striking example of the grace of God at work in history. Luther had an extremely high view of the Bible as the very words of God, and thus spent countless hours reading and wrestling with the Word. It was this relentless study that God used to open Luther’s eyes to the wonder of grace, which freed him from bondage to the works righteousness of the Roman Catholic church. This view of God’s Word also led Luther to warn against spending all one’s time reading commentaries and books and never going beyond this to the Word itself. Doing so makes us “like men who study the signposts and never travel the road.” John Calvin, another well-known Reformer, shared Luther’s view of God’s Word, and was awestruck at the majesty of God present in the pages of Scripture. B.B. Warfield once wrote that, “No man ever had a profounder sense of God than he.” Calvin had visions of spending his days quietly as a biblical scholar. However, God called him to pastoral ministry through the imprecations of William Farel and later Martin Bucer (contemporary Reformers). Calvin continued to dig through the gold mine of God’s Word, producing an astounding number of sermons, commentaries, and his well-known Institutes of the Christian Religion. This book is certainly not an exhaustive historical treatment of each of these men since it serves a more pastoral purpose of encouragement. Throughout the book Piper makes generous use of original quotations from these men, and, although some quotes are unnecessarily reused a number of times, they overflow with a love and zeal for God. In fact, they may stir the reader to reading the originals. Overall, an easy and encouraging read for anyone. To make it even more appealing, John Piper is giving the e-book version of it away free. You can download the pdf by going here.  ...

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Adult biographies, Teen non-fiction

This was John Calvin

by Thea B. Van Halsema 224 pages / 1959 I’ve read four John Calvin biographies and this is by far my favorite. It is tightly written at only 224 pages, and interspersed with dozens of illustration, but what sets it apart are the many minor details the author includes. One example: other biographies will mention that Martin Luther read and greatly respected what John Calvin wrote about the Lord’s Supper, but in This Was John Calvin we discover how Luther first learned Calvin’s thoughts. He picked up a Latin copy of Calvin’s Little Treatise On The Holy Supper Of Our Lord in a German bookstore. It’s only a small bit of additional detail but it is this sort of extra tidbit that makes history come alive – now I can picture the large Luther ducking through the small front door of a local bookstore, scanning the shelves of the Religion Section and plucking from the titles a slim volume by this young Calvin fellow he had heard so much about. That’s fun to imagine. Another example: every Calvin biography will note that half of Geneva’s citizenship opposed the Reformer, many of whom were constantly scheming to get him expelled from the city. Van Halsema goes further, spending 3 chapters (out of the book’s 36) to tell the story of Geneva before Calvin’s arrival, and explain the historic reasons for the division in the city. She also provides a helpful background to Calvin’s encounter with Michael Servetus – a heretic that Calvin is sometimes accused of murdering. Servetus was burnt at the stake by the Genevan authorities for denying the Trinity, and while Calvin agreed with his execution, Van Halsema notes that most everyone at that time did too. In fact the Roman Catholic town of Lyons had previously burnt Servetus in effigy, only substituting a dummy because the man himself had escaped their grasp. To sum up, this is a great, readable biography that will be enjoyed by anyone in their late teens or older who has even the tiniest bit of interest in church history....