REFORMED WITNESS
Volume IV, November 1996, Number 11
Calvin the Reformer of the Church
by Pastor Arie den Hartog of the Hope Protestant Reformed Church of Redlands, California
We love to remember in this season of the year what the Lord did for His church at the time of the great Protestant Reformation of the 16th century. Through recent studies I have especially gained a new appreciation for the great Reformer John Calvin. We believe, in fact, that Calvin was the greatest of all the Reformers. He was an intellectual genius with whom few can compare. He published his first copy of The Institutes of Christian Religion at the young age of twenty-seven. This mighty treatise of the Reformed Faith became the definitive statement for all time of the doctrines of the Reformation. It is still widely used today in the Reformed Church as one of the best systematic theologies ever written. John Calvin was a mighty preacher of the Word. During periods of his life he preached every day to large audiences. Calvin was a prolific writer. An unbelievable number of books came from Calvin including commentaries on almost every book of the Bible. These were written in the days before typewriters, let alone computers. We can still read with great profit the mighty treatises which Calvin wrote in the heat of battles to defend the truth of God's Word against the heretics of his day. Calvin performed a tremendous amount of labor as pastor of the church of Geneva. As a professor of the University of Geneva he greatly influenced other leaders of the Reformation. He was always involved in major theological debates which required great time and effort. We as preachers and pastors sometimes think we are so busy that we need a vacation! Think of Calvin!We have no interest in extolling Calvin as a man, great though he was. We believe that God made Calvin great. God raised him up for the mighty work of the Reformation.
Calvin had a passion for the glory of God and a love for the church of Jesus Christ. For Calvin these two always went together. All his writings breathe with this passion. Concerning his love for the church Calvin once said; "My love for the church and my anxiety about her interests carry me away into a sort of ecstasy, so that I can think of nothing else." (1)
I was particularly inspired in my recent study of Calvin by the reading of Calvin's treatise called The Necessity of Reforming the Church. This treatise is Calvin's passionate plea for the need for Reformation of the church which was sent to Charles V before the Diet of Speyers in 1544. In this treatise Calvin spoke for all godly men throughout the empire of his day who loved the church and were anxious about her state. We today can learn very much from this plea of Calvin. The modern day Protestant Church is as greatly in need of reform as the Roman Church of Calvin's day. Many of the same heresies prevail in her midst as in the church of Rome in Calvin's day. This treatise has been recently republished in separate booklet form by Old Paths Publications. We encourage our readers to order this book from us and read the entire treatise for themselves. Henry Beveridge makes the observation concerning this treatise, "Indeed, in reading it, one is often led insensibly into the belief, that, instead of being the production of three centuries ago, it is a powerful protest written by some modern hand against the prevailing errors and threatening dangers of our own times. It is certainly melancholy to think that the Church should still be combating the errors which were so long ago triumphantly refuted." (2). I am going to limit my discussion of Calvin as a Reformer mostly to what he has to say in this treatise.
Calvin, probably more than any of the other Reformers, was a complete reformer of the church. That is the thesis I would like to consider in this paper. Calvin labored to deliver the church from the gross corruptions and apostasy of the church of Rome. Calvin saw the fundamental doctrinal errors that were the cause of these corruptions. Calvin was profoundly concerned about reforming the church in her worship, doctrine, practice, government, and discipline. He labored for the holiness of the church and her members so that Calvin is sometimes referred to as the theologian of holiness.
Calvin was a model pastor of the church of Geneva. Largely through Calvin's labors the church of Geneva became a model of the Reformed Church. Calvin's labors in Geneva were a mighty demonstration of his love for the church. Calvin's enemies accused him of being involved in the Reformation for his own personal gain. He showed how absurd this charge was in his reply to Cardinal Sadeleto. (This reply can also still be read today with much profit.) That this charge was so manifestly false was demonstrated by Calvin's labors for the church of Geneva. He worked day and night for her. At times Calvin was so busy in laboring for the church so beloved to him, that he could not even find the time for more than one meal a day and spent only a few brief hours sleep each night. Calvin died a premature death at the relatively early age of 57, in part because of fatigue he suffered in his tremendous labors for the church. Laboring as a pastor of the church, Calvin was by no means an "ivory tower theologian" who had little knowledge of the struggles of the Christian life which God's people experience daily. We do well today in imitating Calvin's love for the church of God. We do well to pattern the life of the church in every aspect after the model of the church of Geneva. We are called to continue the cause of the Reformation. The calling of the church today is to be "always reforming."
Calvin labored for the Reformation of the church because he believed in the depths of his soul that it was necessary. He along with other Reformers were often accused of creating schism in the church, of promoting heresy, disturbing the peace and unity of the church, and spreading turmoil throughout the world. Calvin was accused of impiety in opposing long established church tradition and important church leaders of his day, even the Pope, heaven forbid. Many of the same charges are made against those who advocate the need of reformation today. Calvin defended himself against the heavy charges made against him. We can learn much from this defense.
"First, then, the question is not, whether the church labors under diseases both numerous and grievous, (this is admitted even by all moderate judges,) but whether the diseases are of a kind the cure of which admits not of longer delay, and as to which, therefore, it is neither useful nor becoming to await the result of slow remedies. We are accused of rash and impious innovation, for having ventured to purpose any change at all on the former state of the church. What! Even if it has not been done either without cause or imperfectly? I hear there are persons, who, even in this case, do not hesitate to condemn us; their opinion being, that we were indeed, right in desiring amendment, but not right in attempting it. From such persons, all I would ask at present is, that they will suspend their judgment until I have shown from fact that we have not been prematurely hasty -- have not attempted any thing rashly, any thing alien to our duty -- have, in fine, done nothing until compelled by highest necessity." (3, page 3).
Calvin was accused of proposing remedies that were too radical and too hasty. His answer to this charge was:
"But here again it is objected, that all the corruptions of the church are not to be corrected by such harsh remedies -- that they are not to be cut to the quick -- that not even is medicine to be applied to all, but some are to be treated gently, and others submitted to, if they cannot without difficulty be removed. I answer, that we are not so unacquainted with ordinary life as not to know that the church always has been, and always will be, liable to some defects which the pious are indeed bound to disapprove, but which are to be borne rather than be made a cause of fierce contention. But our adversaries are unjust when they accuse us of being excessively morose, as if we had brought the Church into trouble on account of small and trivial errors. For to their other misrepresentations they add this one, of endeavoring, by every artifice in their power, to extenuate the importance of the things which we have made the subject of controversy; the object being to make it seem that we have been hurried by a love for quarreling, and not that we are drawn into a just cause. This they do, not in ignorance, but with cunning design, namely, because they know that there is nothing more odious than the rash haste which they impute to us. And yet they, at the same time, betray their own impiety in speaking so contemptuously of matters of the greatest moment. And is it indeed so, that when we complain that the worship of God was profaned -- that His honor was utterly impaired -- that the doctrine of salvation was entangled with numerous destructive errors -- that the virtue of Christ's death was suppressed -- and that, in short, all things sacred were sacrilegiously polluted; is it indeed so, that we are being derided and charged with folly of disturbing ourselves and the whole world besides, to no purpose, with disputes about insignificant questions?" (pages 67 and 68)
It is said in our modern day also that we must exercise tolerance and patience with respect to the evils of modern day Protestantism after all the church is always imperfect as long as she is on earth and we must allow for difference of opinion. Calvin's answer to this is as follows.
"There is something specious in the name of moderation, and tolerance is a quality which has a fair appearance, and seems worthy of praise; but the rule which we must observe at all hazards is, never to endure patiently that the sacred name of God should be assailed with impious blasphemy -- that Christ should be insulted, His holy mysteries polluted, unhappy souls cruelly murdered, and the church left to writhe in extremity under the effect of a deadly wound. This would be not meekness, but indifference about things which all others ought to be postponed." (pages 79 and 80)
We can see from this that Calvin's great concern was the honor and glory of the name of God and His Son Jesus Christ. He was deeply concerned about the true worship of God, the maintaining of God's eternal truths and the preserving of His holy mysteries, (the sacraments). Calvin had great spiritual concern for the true welfare and salvation of the saints who are members of the church. Would to God there were many men who today had the same love for these things and would have the same resoluteness and courage to condemn and oppose the corruptions so prevalent in modern day Protestant Churches.
Again concerning the urgency of the need for reform, Calvin states:
"If we are negligent in remedying these evils, God assuredly will not forget Himself. How could He who declares that He will not allow His honor to be in any way impaired, fail to interpose when it is cast down and destroyed? How could He who threatens with destruction all the nations among whom prophecy shall have failed, permit our open and contumacious contempt of the prophecies to go unpunished? How could He who punished a slight stain on His Supper so severely in the Corinthians, spare us in presuming to pollute it with so many unutterable blasphemies? How could He who, by the mouths of all His prophets, testifies and proclaims that He is armed with vengeance against idolatry, leave untouched in us so many monstrous idolatries." (pages 115 and 116)
Calvin clearly understood what the church truly is to God and why she could be and must be reformed.
"She is first of all the living body of Christ and the company of true believers. We are as ready to confess as they are that those who abandon the Church, the common mother of the faithful, the 'pillar and ground of the truth,' revolt from Christ also; but we mean a Church which, from incorruptible seed, begets children for immortality, and when begotten, nourishes them with spiritual food, (that seed and food being the Word of God,) and which by its ministry, preserves entire the truth which God deposited in its bossom." (page 96)
Calvin and the other Reformers had no use for those who claim the name Protestants and are today not at all serious about being members in any local church. Every child of God must be member of the church, that he might be nurtured and protected in her bosom and serve the Lord, in promoting the truth of the gospel God has given to His church. Every Christian has the solemn obligation to labor for the welfare of the church and stand together with his fellow saints to defend and preserve her. No Christian may leave the church without great spiritual danger. The Belgic Confession states that outside of her there is no salvation.
But the true church must be distinguished from the false church. Not every institution that calls itself by the name church is worthy of that name. The Church of Rome by its high sounding claims is not worthy of the name church because she has become apostate and is in fact the great harlot and Antichrist of which the scriptures prophesy.
"On the whole we conclude that the servants of God never felt themselves obstructed by this empty title of Church, when it was put forward to support the reign of impiety. It is not enough, therefore simply to throw out the name of Church, but judgment must be used to ascertain which is the true Church, and what is the nature of its unity. And the thing necessary to be attended to first of all, is to beware of separating the Church from Christ its Head. When I say Christ, I include the doctrine of His gospel, which He sealed with His blood. Our adversaries, therefore, if they would persuade us that they are the true church, must first of all, show that the true doctrine of God is among them; and this is the meaning of what we oft repeat, viz., that the uniform characteristics of a well-ordered Church are the preaching of sound doctrine, and the pure administration of the Sacraments. For since Paul declares (Eph. 2:20) that the Church is built upon the foundation of the apostles and prophets, it necessarily follows that any church not resting on this foundation must immediately fall. This mark is in no degree doubtful, in no degree fallacious, and it is the mark which God Himself impressed upon His Church, that she might be discerned thereby. Do we seem unjust in demanding to see this mark? Wherever it exists not, no face of a church is seen. If the name, merely, is put forward, we have only to quote the well-known words, saying, 'The temple of the Lord, The temple of the Lord are these.' (Jer. 7:4) 'Is this house, which is called by my name, become a den of robbers in your eyes?' (Jeremiah 7:11)" (pages 96 and 97)
These words of Calvin need to be understood today. There are Protestants who boast of belonging to "a church." They would never leave the church they were born and raised in, no matter how apostate she becomes. There is little virtue in this. This can be a form of idolatry of a mere human institution. Godly people in Calvin's day considered it necessary to leave the apostate Roman Church. Not only leaders of the Reformation did this but also thousands and thousands of common people. God's people today must leave many apostate Protestant Churches today because of the appalling seriousness of their apostasy.
Another charge that was frequently leveled against the Reformers was that they were creating schism in the church. The Reformers took this charge very seriously. Similar charges are made against those who labor for true Reformation of the Church today. The cry of our day is unity, unity at all costs. This all sounds quite pious and seemingly commendable. But is it indeed so? Concerning truth of the unity of the church Calvin has these very important things to say:
"In like manner, the unity of the Church, such as Paul describes it, we protest we hold sacred, and we denounce anathema against all who in any way violate it. The principle from which Paul derives unity is, that there is one Lord, one faith, one baptism, one God and Father of all 'Who hath called us into one hope.' (Eph. 4:4 and 5) Therefore, we are one body and one spirit, as is here enjoined, if we adhere to God only, i.e., be bound to each other by the tie of faith. We ought, moreover, to remember what is said in another passage, 'that faith cometh by the Word of God.' Let us therefore, be a fixed point, that holy unity exists among us, when consenting to pure doctrine, we are united to Christ alone. And, indeed, if concurrence in any kind of doctrine were sufficient, in what possible way could the Church of God be distinguished from the impious factions of the wicked? Wherefore, the apostle shortly after adds, that the ministry was instituted 'for the edifying of the body of Christ: Till we all come in the unity of the faith, and of the knowledge of the Son of God: That we be no more children tossed to and fro, and carried about with every wind of doctrine, but speaking the truth in love, may grow up in Him in all things, which is the Head, even Christ.' (Eph 4:12-15) Could he more plainly comprise the whole unity of the Church in a holy agreement in the true doctrine, than when he calls us back to Christ and to faith which is included in the knowledge of Him, and to obedience to the truth?" (pages 97-98)
Calvin labored to reform the church. To "re-form" means to form her again, to form her anew. Calvin taught that the church must be built upon the one and only foundation of the true doctrine of Christ. Calvin boldly opposed the many wicked corruptions prevalent in the church of Rome of his day. Calvin condemned the horrible corruption of the clergy of the church of Rome. He exposed their appalling ignorance of the great truths of God's Word. He condemned their gross immorality and indolence. He showed the hypocrisy of this church that severely condemns those who oppose the ceremonies invented by men, which Rome herself has introduced into the church, while at the same time tolerating the most scandalous wickedness among her clergy. Calvin exposed the great evil of simony according to which offices in the church were bought and sold with money and the most wicked of men were introduced into the sacred office of the church. Calvin condemned the practice in the church that leaders were appointed to the church who were wholly unqualified and who never did anything to build up the members of the church in the true worship of God and to care for the spiritual needs of the sheep of the flock of Christ. In Calvin's day men were sometimes given the charge of five or six lucrative parishes. These men would sometimes never be present in any of these parishes and use their position and power only to live in outrageous luxury and debauchery.
Calvin understood that the many evils present in the church of his day were rooted in the false doctrines she maintained and tolerated. The chief error of the Roman Church at that time, and which continues even until today, is the error of salvation by good works. Calvin declared boldly that this heresy was blasphemous against Christ in denying to Christ the perfect work of salvation and the glory that was due to Him alone for this salvation. Calvin, along with Martin Luther and the other Reformers set forth the great truth of justification by faith alone by the sovereign and free grace of God, and by Christ alone, and for the glory of God alone.
We could quote many beautiful passages from Calvin's writings regarding the great doctrine of justification. Let the following passage give an indication of Calvin's understanding of this central doctrine of the Word of God:
"First we maintain, that of what description soever any man's work may be, he is regarded as righteous before God, simply on the footing of gratuitous mercy; because God, without any respect to works, freely adopts him in Christ, by imputing the righteousness of Christ to him, as if it were his own. This we call the righteousness of faith, viz., when a man, made void and empty of all confidence in works, feels convinced that the only ground of his acceptance with God is a righteousness which is want to himself, and is borrowed from Christ. The point on which the world always goes astray, (for this error prevailed in almost every age,) is in imagining that man, however partially defective he may be, still in some degree merits the favor of God by works. But Scripture declares, 'Cursed is everyone that continueth not in all the things that are written in the book of the law to do them.' Under this curse must necessarily lie all who are judged by work -- none being exempted save those who entirely renounced all confidence in works, and put on Christ, that they may be justified in Him, by the gratuitous acceptance of God. The ground of our justification, therefore, is, that God reconciles us to Himself, from regard not to works, but to Christ alone, and, by gratuitous adoption, makes us, instead of children of wrath, to be His own children. So long as God looks to our works, He perceives no reason why He ought to love us. Wherefore it is necessary to bury our sins, and impute to us the obedience of Christ, (because that is only obedience which can stand His scrutiny,) and adopt us as righteous through His merits." (pages 40 and 41)
Calvin saw that the heart of the gospel was at stake in the Reformation. The doctrine on which the church stands or falls was involved. Concerning the central importance of the doctrine of justification by faith Calvin states:
"Here mighty Emperor, and most illustrious Princes, it will be necessary to recall to your remembrance what I formerly observed, viz., that the safety of the Church depends as much on this doctrine as human life does on the soul. If the purity of this doctrine is in any degree impaired, the Church has received a deadly wound; and therefore, when I shall have shown that it was for the greater part extinguished, it will be the same as if I had shown that the Church had been brought to the very brink of destruction." (page 15)
Much of modern day Protestantism has forgotten the glorious doctrines of the Reformation. They are no longer preached from many pulpits. In many places they are openly opposed. This means that the gospel is no longer preached in these apostate churches. That is indeed how serious these matters really are. Even so-called prominent leaders of modern day Evangelicalism, some of whom boast of being Reformed in doctrine, are today saying we must minimize our difference with Rome on the central doctrine of justification by faith. Calvin was right in saying that the proud error of salvation by good works appears again and again in the history of the church. How many members of Protestant Churches today live in the vain imagination that they will somehow get to heaven by the many good things they have done. One would be I am sure, astounded at the results, should a survey of modern Protestants be made on this question. For Calvin, the great doctrine of justification by faith alone was by no means a cold and abstract doctrine, but the only ground of comfort and assurance for the child of God as he stands before the righteous and holy God, the judge of all men. The elect child of God longs to be accepted by this God and to be confidently assured of His favor and blessing upon his life. The doctrine of justification by faith is the great truth that exalts God as the sovereign God of salvation and glorifies the cross of Christ Jesus.
A Biblical truth restored by the Reformation to the church, that is even less remembered by the modern day Protestant church, one that is even openly contradicted by her, is the truth of the bondage of the will. Many Protestants openly believe and confess that they have been saved by a free-will decision to accept Christ, which they themselves have made. America's "greatest" evangelists preach this heresy to huge audiences of consenting Protestants. They are glibly ignorant of the fact that condemning the heresy of free will was one of the great issues of the Reformation. Martin Luther wrote one of his most major treatises against the error of free will. It is called The Bondage of the Will. Few Protestants have ever read this treatise and many are as totally committed to this error as Roman Catholics are. They do not understand that the false teaching of "free-willism" is as evil, as God denying and as Christ dishonoring as the Roman Catholic heresy of salvation by good works. We could, if we had the space, quote extensively from the works of John Calvin to show how abhorrent the idea of salvation by the free will of man was to this great man of God, learned in the true doctrine of the Word of God.
Calvin spent much of his time and effort contradicting false doctrine. He considered this a matter of utmost importance. The biography of John Calvin by Theodore Beza, Calvin's personal friend and successor in Geneva, details the many and constant battles against heresies that Calvin was called upon to fight. There was hardly a time since his conversion to the Reformed Faith that Calvin was not involved in a fierce struggle for the truth. Often his very life was threatened because of his stand for the truth. Today much of the Protestant church cares very little about sound doctrine. It has not the knowledge of God's Word nor the love for the truth of this Word to stand in the great battle to maintain and defend the sound doctrine of the Word of God. It is foolishly imagined that sound doctrine is of little relevance for modern day Christianity. This is the chief reason why there is so much evil in the church world today. There are few men of courage are that willing to risk life and reputation as Calvin was to preach boldly the sound doctrine of salvation. Sound doctrine is the foundation on which the church stands and without which she will surely fall.
In the midst of the many doctrinal controversies that Calvin was engaged, in he was lead by God to a clearer and fuller understanding of the truth of God. We are especially thankful to God that He used Calvin to restore to the church the great doctrines of predestination. Under the leadership of John Calvin, the cause of the reformation was greatly advanced from where Luther had brought in, especially in its clear understanding of the central doctrine of predestination. If there is one doctrine concerning which most of modern day Protestantism is almost totally silent, and far worse, even hates with a passion and viciously opposes it is the doctrine of the sovereign predestination of God. For Calvin this was the great truth of God's Word that unified all the doctrines of salvation. In this doctrine more than any other shines the glory of God and the wonderful sovereign gracious character of His salvation of His people. This doctrine above all exalts the glory of the cross of Christ. Upon this truth rests the ultimate comfort and assurance for the people of God in the world. The best way to be convinced of how central to all of Calvin's system of Biblical doctrine the truth of eternal predestination was is to read another one of the great treatises of Calvin. This one is titled The Eternal Predestination of God. It is in print today having been published by the Reformed Free Publishing Association. (4)
Calvin was a Reformer of the church also in bringing about the reform of her worship of God. Calvin understood that worshiping God truly is the most important activity of the church. Calvin's passion for the glory of God comes out especially in his defense of the true worship of God.
"Let us now see what is meant by the due worship of God. Its chief foundation is to acknowledge Him to be, as He is, the only source of all virtue, justice, holiness, wisdom, truth, power, goodness, mercy, life and salvation in accordance with this, to ascribe and to render to Him the glory of all that is good, to seek all things in Him alone, and in every want have recourse to Him alone. Hence arises prayer, hence praise, and thanksgiving --these being attestations to the glory which we ascribe to Him." (page 5)
What an excellent description of the God-centered purpose of worship. The absolutely necessary corollary of this God-centered worship, Calvin goes on to explain, is self abasement. Because of this understanding of worship Calvin allowed nothing in the worship service which was of human invention. "That in these things consists the true worship which alone God approves, and in which alone He delights, is both taught by the Holy Spirit throughout the Scriptures and is also antecedent to discussion, the obvious dictate of piety." (page 6). Calvin goes on to say "Every addition to His Word, especially in this matter, [in the worship of God] is a lie. Mere 'will worship' is vanity." (page 7). If there were space I would quote much more from the excellent things which Calvin had to say about the true worship of God.
Calvin was therefore deeply grieved by the many corruptions of worship by the Roman church. He condemned the presence of images in the church. He believed that the worship of these images was no less serious and abominable to God than the accursed idols of heathen for which whole nations were destroyed by the wrath of God. Calvin severely condemn the prayers offered to saints rather than to Christ. By doing this the apostate Roman church had so elevated the saints that they relegated Christ to a common place among others. Those who worship the saints and offer prayers to them committed the terrible sin of not exalting Christ as the only and true mediator for His people with God. In the prayers to the saint Calvin says these saints are lauded for every blessing, "just as if they were the colleagues of God." (page 9).
Calvin also condemned the introduction of many humanly invented ceremonies into the church worship service. He speaks of how very difficult it is to rid the church of modes of worship invented by man.
" I know how difficult it is to persuade the world that God disapproves of all modes of worship not expressly sanctioned in His Word. The opposite persuasion which cleaves to them, being seated, as it were in their very bones and marrow, is, that whatever they do has in itself a sufficient sanction, provided it exhibits some kind of zeal and honor of God. But since God not only regards as fruitless, but also plainly abominates, whatever we undertake from zeal to His worship if it is at variance with His command, what do we gain by a contrary course? The words of God are clear and distinct, 'Obedience is better than sacrifice'. 'In vain do they worship me, teaching for doctrines the commandments of men.' (I Sam. 15:5; Matthew 15:9) Every addition to His Word, especially in this matter is a lie. Mere 'will worship' is vanity. This is the decision, and when once the judge has decided, it is no longer time to debate. (page 7).
Modern day Protestantism has in recent years introduced all kinds of things into the worship service: rock bands, dramatic productions, movie shows, clowns and even dancing, all supposedly in the name of zeal for God. What a gross violation this all is of the great Biblical principles of worship restored to the church in the Reformation. Even worse than this, what an abomination this is in the sight of the Lord, as Calvin clearly pointed out. The rule by which the worship services of the Christian church must be absolutely guided is that nothing may be included in the worship services that is not clearly taught in the Word of God. The modern day Protestant church has turned the worship service in the church from its purpose of glorifying God to a purpose of entertaining men and exciting their every fancy. The main objective is not to glorify God but to see what large audiences can be attracted and how glorious men can be made in their movie-star like popularity. Worship services have been made a stage in which performers show off their skill and draw all the attention to themselves. In short, Reformed, God-centered, and God-glorifying worship, has been changed into thoroughly man-centered and man-glorifying worship.
Calvin inveighed against the great evil of the Romish Mass. Today many Protestants overlook this evil from which Rome has not yet repented. Many Protestants today are advocating dialogue and friendship with Roman Catholics. We need not say anything about the accursed idolatry practiced in the Roman Church. Calvin, condemned the doctrine of transubstantiation as gross misrepresentation of the original sacrament as instituted by the Lord. He even more severely condemned the re-offering of Christ in the mass. So serious was this to Calvin that he states: "In this way the efficacy of Christ's death has been transferred to a vain theatrical show, and the dignity of the eternal priesthood wrested from Him to be bestowed on men." (page 17)
The greatest thing that Calvin did to restore the true worship of God in the church was to restore the preaching of the Word to its rightful central place in the church. A great evil that Calvin condemned in his treatise on The Necessity of Reforming the Church is that pastors of the church were not teachers of the Church. In their pride they wanted to rule the church for their own personal gain but they were neither qualified nor willing to be pastors of the church. Calvin clearly showed from scripture that no man ought to be ordained a pastor who is not qualified to teach and who does not give himself wholly and zealously to this important labor. The issue in this is again that God is exalted in the church through preaching of the Word, and also, that the preaching is necessary to continually nourish, support and sustain the members of the church. "The pastoral office we have restored, both according to the apostolic rule, and the practice of the primitive church, by insisting that every one who rules in the church shall also teach. We hold that none are to continue in the office but those who are diligent in performing its duties." (page 50). Again, modern day Protestantism stands condemned by God's Word as demonstrated by Calvin. How many Protestant leaders busy themselves today with almost every conceivable labor rather than devote themselves to careful preparation for preaching sermons soundly based on God's Word and which will serve to build up God's people in their faith. Many Protestant churches have all but eliminated preaching from the worship service. It is only a very small part of the worship service, perhaps ten or fifteen minutes, of an hour long worship service. And as a result the church grows weaker and weaker and she is overrun by heretics of every sort. If there are yet true people of God in her midst, they languish without being fed the meat and the drink of eternal life and hearing the blessed Word of their Lord and Savior. Calvin did more than just assert the Biblical rule that preaching must be the central part of the worship service. He was himself one of the greatest preachers that ever lived. Many of his commentaries are simply copies of his sermons. Calvin often preached more than hundred sermons on one book of the Bible. Calvin demonstrated what the nature of true preaching is. Preaching is simply the careful and sound exposition of the scriptures. Most of the preaching in today's Protestant Churches is no preaching at all, even what little there is. One stands aghast at subjects that are preached on and sermon topics that one reads in church bulletins and newspaper announcements.
Calvin taught that the government of the church must be according to the clear order that is outlined in the scriptures. He condemned the false claims of the Papacy that the Pope is the rightful successor of Peter and the Vicar of Christ in the Church. Calvin was not afraid to call the Pope of Rome the Antichrist.
"But to conclude this point in a few words: I deny that See to be Apostolical, wherein nought is seen but a shocking apostasy -- I deny him to be the vicar of Christ, who, in furiously persecuting the gospel demonstrates by his conduct that he is Antichrist -- I deny him to be the successor of Peter, who is doing his utmost to demolish every edifice that Peter built -- I deny him to be the head of the Church, who by his tyranny lacerates and dismembers the Church, after dissevering her from Christ, her true and only Head. (page 102)
According to Calvin the rulers of the church must be only those which are mentioned in the scriptures. Those who rule the church must be pastors of the church, who teach and govern the church by the Word of God. Those who are rulers of the church must also be a godly example by the holiness of their life. The church herself must appoint the rulers of the church. She must do this by paying careful attention to the standard God Himself has given in His Word for office bearers in I Timothy 3 and Titus 2. Corrupt and evil rulers must be disciplined and speedily deposed and excluded from church office for the welfare of the church and the maintaining of God's Word in her.
Calvin also taught the necessity of discipline. He believed that this was the third mark of the true Church. Without discipline Calvin says;
"...the Church lies in the greatest peril. An infinite number of souls, not knowing in what direction to turn, are miserably perplexed; many even, forestalled by death, perish, if not saved miraculously by the Lord; diversified by sects arise; numbers, whose impiety was formerly hid, assume, from the present dissensions, a licence to believe nothing at all, while many minds, otherwise not ill disposed, begin to part with their religious impressions. There is no discipline to check these evils; amongst us who glory in the name of Christ only and have the same baptism, there is no more agreement than if we profess religions entirely different. And the most miserable thing of all is, that there is at hand, nay, almost in sight, a breaking up of the whole Church, for which, after it has taken place, it will be in vain to seek remedies." (page 105)
Calvin exercised strict discipline in Geneva. He was sometimes criticized even by Protestants for this. Modern day critics of Calvin, ignorant of the times and circumstances of Calvin, have criticized him for his part in the burning of Servetus at the stake. Calvin believed that discipline is necessary to protect the church from being overrun and subverted by evil men and heretics. Calvin believed that discipline was necessary to maintain the purity of the church and the holiness of her membership.
Calvin believed that discipline was necessary to maintain the unity of the church. Discipline was necessary both for the leaders of the church as well as the ordinary members. The discipline of the church must not be by the tyranny of men, as was the case in the Roman Church, according to which people were condemned not for disobedience to the Word of God but godly men were condemned for opposing evil doctrines and practices of a corrupt and apostate church. Discipline must be only according to the Word of God. This Word of God alone must be obeyed in the church. This Word of God must, in the holy fear of God, be maintained in the teaching of the church and in the life of her members.
In all these things then Calvin was the Reformer of the church. The church that he helped to build by the grace of God, was a model Reformed Church. All this will mean little, of course, if such a church is not one founded in doctrine, practice and life upon the Word of God. We believe that the Reformed Church restored by God through the great Reformers is that church. Calvin in another place gives a definition of the church: "Now, if you can bear to receive a truer definition of the church than your own, say, in the future, that it is the society of all the saints, a society which, spread over the world, and existing in all ages, yet bound together by the one doctrine and the one Spirit of Christ, cultivates and observes the unity of faith and brotherly concord. With this Church we deny that we have any disagreement. Nay rather, as we revere here as our mother, so we desire to remain in her bosom."
All who love the church of the Lord may well examine the church they to which belong to see whether she is patterned after the beautiful model of the church restored in the Reformation. In many cases today we must call God's faithful people to leave apostate Protestant Churches for the same reasons that the people at the time of the Reformation left the apostate Roman Church. There are practical reasons for doing this. We must be separate from the gross apostasy which is tolerated in these churches. Practically, we must belong to the true church of Jesus Christ where the Word of God is faithfully preached on the Lord's day, where the sacraments of the Lord are highly regarded and observed according to the institution of Christ, and where discipline is faithfully exercised. In such a church we and our families must grow up in the unity of Christ Jesus and in the bond of peace and love. This we must do above all for the glory of God and the truth as it is in Christ Jesus.
The cause of the Reformation of the church must continue. We must not be afraid that this cause will fail. When some in Calvin's day feared that this cause was hopeless, Calvin gave this passionate answer:
"I for my part, deny not that when impiety reigned, her kingdom was disturbed by us. But if, at the moment when the light of sound and pious doctrine beamed upon the world, all, as in duty bound, had spontaneously, and with ready mind, lent their aid, there would at present day be no less peace and quietness in all the churches, (the kingdom of Christ flourishing) than in the days when Antichrist tyrannized. Let those who, it is manifest impede the course of truth, desist from waging war with Christ, and there will instantly be perfect concord; or let them desist from throwing upon us blame of dissensions, which they themselves excite. For it is certainly most unfair, while they refuse all terms of peace unless Antichrist be permitted, after putting the doctrine of piety to flight, and as it were again consigning Christ to the tombs to subjugate the Church; it is most unfair not only to boast as if they themselves were innocent, but also to insult over us; and that we, who desire nothing else than unity, and whose only bond of union is the eternal truth of God, should bear all the blame and odium, as much as if we were the authors of dissension. In regard to the allegation, that no fruit has been produced by our doctrine, I am well aware that profane men deride us, and allege that in probing sores which are incurable, we only enlarge the ulcer. For their opinion is, that the desperate condition of the Church makes it vain to attempt remedies, there being no hope of cure; and they hence conclude that the best course is not to meddle with an evil well fixed. Those who speak in this way understand not that the restoration of the Church is the work of God, and no more depends on the hopes and opinions of men, than the resurrection of the dead, or any other miracle of that description. Here therefore, we are not to wait for the facility of actions either from the will of men, or the temper of our times, but must rush forward through the midst of despair. It is the will of our Master that His gospel be preached. Let us obey His command, and follow whithersoever he calls. What the success will be it is not ours to inquire. Our only duty is to wish for what is best, and beseech if of the Lord in prayer; to strive with all zeal, solicitude, and diligence, to bring about the desired result, and at the same time, to submit with patience to whatever the result may be." (page 81 and 82)
Calvin spoke these words in a day where the very lives of the Protestants was being threatened, dangers war were on every hand, there was humanly speaking great possibily that the tyrannical power of the Roman Church would attempt to utterly destroy the cause of the Reformation. Calvin was confident of the cause of the Lord in Reforming the church. So must we.
FOOTNOTES
1.) Introduction to the treatise, The Necessity of Reforming the Church by John Calvin first published in 1544. Recently published Old Paths Publications, 1994. page ii.
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2.) Commentary on Galatians by John Calvin
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3.) All quotes that follow are taken from The Necessity of Reforming the Church mentioned above. Pages numbers are given.
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4.) John Calvin and Jacopo Sadoleto: A Reformation Debate Baker Book house, Grand Rapids, Michigan pages 61 and 62.
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Free pamplets:The Church Today and the Reformation Church: A Comparison by Rev. David J Engelsma
The Reformed Faith by Loraine Boettner
Civilization and the Protestant Reformation by the Trinity Foundation
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