Volume 58, No. 14 July 3, 2009 - Clarion Magazine · 2013-09-24 · Clarion THE CANADIAN REFORMED MAGAZINE Volume 58, No. 14 July 3, 2009 Inside this issue CalvintheReformer(1509-1564)

ClarionTHE CANADIAN REFORMED MAGAZINE

Volume 58, No. 14 � July 3, 2009

Inside this issue

� Calvin the Reformer (1509-1564)

� The Faith That Was Once For All Entrusted � Calvin and the New Protestant Pastor

John Calvin1509-1564

99655t_58n14:Clarion 6/22/09 8:22 AM Page 325

What makes Calvin so popular still?

Calvin the Reformer(1509-1564)

326 • JULY 3, 2009

EditorialJ. Visscher

A special celebration will take place on July 10, 2009,for on that day churches and individuals around theworld will remember the 500th anniversary of the birth ofthe great French reformer John Calvin. Ordinarily noone takes note of someone born five centuries ago.We consign such people to ashes and oblivion.

Yet that is not the case with John Calvin. Fivehundreds of dust may cover his grave but not hismemory. Rather he continues to be a figure thatintrigues historians, challenges theologians, attractssociologists, surprises economists, and gladdenspublishers. Indeed, the last decades have seen theappearance of a steady stream of essays, papers, andbooks about this ancient man.

So what accounts for all of this fame andattention? What makes him so popular still?

That is a hard question to answer. It is hard notbecause there is nothing to say about him butbecause there is so much. Calvin was in many ways amulti-faceted reformer. Consider only the following:

Biblical reformerThe first thing that strikes someone who examines

the life and work of Calvin is his immense literaryproductivity. His commentaries are many and dealwith most of the books of the Bible. In a very careful,respectful, and scholarly manner he interacts with thebiblical text. At the same time his comments arereplete with references to both of the main biblicallanguages: Hebrew and Greek.

In the process some may complain that the remarkshe makes are on the dry side, or that they are tooscholarly, or too wordy. They would prefer to see moreapplication and illustration. Be that as it may, no onewho takes up the challenge to read Calvin will evercome away saying that he does not take the Bibleseriously or do his utmost to unearth and apply what ithas to say. Nor will they ever come away empty handed,

for there is always some truth expounded or someteaching explained to stir one’s mind and fill one’s soul.

Historical reformerAlthough it is present in his commentaries too, a

reading of his Institutes of the Christian Religionbrings one face to face with Calvin’s many referencesto the fathers of the early Christian church and withthe church controversies and issues of the past.Already very early on in his ministerial career, Calvinwas involved in theological disputations and debatesthroughout Switzerland and beyond. What astoundedmany who witnessed these events and latercommented on them is the extensive knowledge thatCalvin had of the fathers of both the Greek andWestern churches. Ambrose, Augustine, Irenaeus, orTertullian, he could quote them all, and he often did.

The result of this is that Calvin’s arguments arenever superficial or speculative. He could and he didbring the weight of church history to bear on theissues of his day. Often the impression that one is leftwith is that when you are arguing with Calvin you arenot just arguing with him alone but with the wholechurch of the past as well.

Doctrinal reformerBy means of tracts and treatises, as well as

catechisms and forms, Calvin set forth his doctrinalviews; however, there is no doubt that it is especiallyin his Institutes that one finds the most detailed andextensive treatment of what he believed andprofessed. In that most famous work of his, Calvinsupplies us with a very systematic, thorough, andelaborate defence of Reformed doctrine.

At the same time it is good to realize that theInstitutes was not a work of the spur of the moment butrather it represents the labour of a lifetime. Calvinwrote the first edition of it at a relatively young age

Dr. J.Visscher is co-pastor of theCanadian Reformed Church atLangley, British [email protected]


JULY 3, 2009 • 327

and thereafter he kept on coming back to it, addingand deleting, revising and correcting, almost to thetime of his death. Indeed, it is a fascinating thing toread what the well-known Calvin scholar Ford LewisBattles writes about the evolution of Calvin’s Institutes.

Church reformerIn spite of Calvin’s voluminous writings it would,

however, be wrong to limit his influence to the study.Rather what Calvin learned from Scripture, churchhistory, and church fathers spilled over into thechurch. His stress on biblical preaching shifted thefocus in the worship services from the mass to theWord. He reformed and revitalized the church bymoving it away from the rituals and inventions of theRoman church and back to the biblical elements ofWord, sacrament, prayer, offering, and singing. Heabolished the office of the priest and revived thebiblical offices of elder, pastor, teacher, and deacon.He, just like Martin Luther, denounced the clergy-laitydistinction and promoted the office of all believers.

Liturgical reformerOne area of Calvin’s church reforming work that

merits additional attention has to do with the area ofworship or liturgy. It was during his Strasbourg years(1538-1541) that Calvin translated and adapted theliturgy developed by Martin Bucer, a fellow reformerand mentor. In it he stressed the following order ofworship: invocation, prayer, confession, absolution,singing of the Ten Commandments, Scripturereading, sermon, singing of a psalm or hymn, andthe benediction.

It should also be noted that Calvin was convincedthat the Book of Psalms was the real and truesongbook of the church. Hence he promoted its usevigorously and wanted to bring the churches ofGeneva and the Reformation into line with the churchof the Old Testament, the New Testament, and theapostolic period. In 1539 Calvin compiled a book thatcontained eighteen psalms. These psalms wereversified in French by Clement Marot andaccompanied with musical notation. Later Marot cameto Geneva and, together with Louis Bourgeois, addedmore psalms and hymns. Meanwhile, Calvin directedthe process and added several hymns of his owncomposition to the Genevan version of the psalter.

Polemical reformerThroughout his ministry Calvin was never afraid or

hesitant to defend the Reformed faith against allcritics and detractors. When Cardinal Jacopo Sadeletowrote a letter inviting the citizens of Geneva to returnto the Roman fold, it was Calvin who took up his penand wrote his famous Reply to Sadoleto. When a

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In This IssueEditorial – Calvin the Reformer (1509-1564)

— J.Visscher ..............................................................................326Treasures, New and Old – The Faith That Was Once

For All Entrusted — E.J. Tiggelaar ......................................329Calvin and the New Protestant Pastor

— Jeff Temple ..........................................................................330Timeline – John Calvin ..............................................................336Calvin’s Teaching on the Image of God

— J.VanVliet ............................................................................337Book Review – The Reformation:

How a Monk and a Mallet Changed theWorld— Reviewed by W.L. Bredenhof ..........................................340

John Calvin and the “Frenzied Spirits” — K. Stam ..............341

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number of Anabaptist radicals championed the causeof soul sleep, it was Calvin who countered their viewsin his tract called Psychopannychia. When PierreCaroli, a Protestant minister, accused him of Arianism,Calvin defended his belief in the Trinity. And so it wentwith countless others, such as Jerome Bolsec, JoachimWestphal, and Sebastian Castellio. Calvin’s pen wasrarely idle and his life was rarely without controversy.

Gentle reformerI realize that in calling Calvin a “gentle reformer”

I am moving into controversial territory, but still it is apoint that needs to be made. For what is the commonimpression that people have of Calvin? Surely it isone of coldness, ruthlessness, and fanaticism.

No doubt some of paintings and portraits that wehave of Calvin contribute to this. None of them exactlyportray or depict him as a friendly and approachableperson. The eyes, the mouth, the dress all make himout to be very intimidating.

In addition, there is no doubt that at least in hisyounger years Calvin had a temper and that it oftencame to the fore. As well when one reads some of histracts in which he defends the faith and attacks hiscritics, the language comes across as strong, blunt,and almost offensive. The gentle forms of debate thatwe have today were unknown in Calvin’s day by bothhim and his opponents.

Nevertheless, there was another side to the man.It is a side that not many know about. Still, it wasthere and it is illustrated and proven in a little knownbook written by Richard Stauffer called TheHumanness of John Calvin. In it he quotes directly fromCalvin’s letters and shows him to be a loving husband,a kind father, a faithful friend, and a sensitive pastor.In short, there was a gentle side to him.

Political reformerMoving from one little known area to another, it

may also be said that Calvin had a political impact aswell. Of course, this is not to say that Calvin wroteabout politics specifically. Nevertheless, a carefulreading of Calvin’s works indicates that he hadrelevant things to say about the political realm andthat any number of those things took root.

With regard to the ever thorny issue of church-staterelations, Calvin made it quite clear that church andstate occupy two different and separate spheres ofactivity and influence. He made this point especially inconnection with his long struggle with the politicalcouncils in Geneva. Calvin consistently and constantlyargued that the area of church discipline was beyondthe jurisdiction of the state and urged the members ofthe various councils to leave it to the church to takecare of the total spiritual welfare of the believers.

Another pressing political matter also had Calvin’sattention and it had to do with the Christian’s duty toobey tyrants. He said that political rulers must beobeyed as God’s servants, but that in cases of dispute,God is to be obeyed rather than man. Furthermore, headded that in the final analysis wicked rulers willface the judgment of almighty God. And as for thematter of resistance or civil disobedience, Calvininsisted that it was the task of the lesser magistratesto protect the people and that it was up to them to leadthe people if resistance proved necessary.

Social reformerJust as Calvin never wrote a separate treatise on

politics, so he also never wrote a separate treatise onsocial and economic matters either. Nevertheless, hereagain Calvin proved influential, for a careful readingof his commentaries indicates that he passes alongmany pertinent comments having to do with the areasof money, poverty, wealth re-distribution, interestrates, unemployment, state sponsored industries,property, salaries, and trade.

Those who have a particular interest in these areasas they relate to Calvin should consult a seminal workwritten by Andre Bieler called Calvin’s Economic andSocial Thought (Geneva, 2005). It will furnish you withwonderful, but also surprising insights into bothCalvin’s social and economic thinking.

Educational reformerIn June of 1559 Calvin founded the Genevan

Academy and appointed to it many of the teachersand preachers who had been expelled from the city ofBern. Among these teachers was Theodore Beza whowas made the rector and later became his successor.Things went well and in 1564 a building was erectedwhich still stands in Geneva to this day as part of theUniversity of Geneva.

This Academy was divided into two distinctdivisions, one provided a more general arts educationand the other specialized in theological education.Most of the students in the latter were foreigners andwere greatly used by the Lord over the years to spreadthe teachings of Calvin to other lands. In time thisAcademy evolved into a university, but in its earlyyears it was noteworthy for the impact that it had inadvancing the cause of the Calvinist Reformationthroughout Europe.

In conclusion what the above shows you is thatCalvin was a man immensely gifted by God. Over thelast five hundred years his teaching in many differentareas has shaped and moulded our lives and also thelife of the Western world. We have ample reason to bethankful to God for him and to hope and pray that inour rapidly secularized society his contributions to thefaith will not be forgotten.


JULY 3, 2009 • 329

“Contend for the faith that was once for allentrusted to the saints.”

Jude 3b

Rev. E.J.Tiggelaar is ministerof the Canadian ReformedChurch at Barrhead,[email protected]

Treasures, New and OldE.J. Tiggelaar

MATTHEW 13:52

The Faith ThatWas Once For AllEntrusted

What is faith? It doesn’t takelong for a Christian to find hisanswer. Hebrews 11:1 says, “Nowfaith is being sure of what we hopefor and certain of what we do notsee.” Of course, we’re expected tosay this as Christians. But howmany are able to say confidentlythat they have experienced thissort of assurance in their lives on aregular basis? Paul cautions us notto take a shortcut on this when hesays in Romans 8:24, “But hope thatis seen is no hope at all. Whohopes for what he already has?”

I’m reminded of an examplethat was used to explain thedifference between simplybelieving something to be true andactually having faith. The examplewas of a man who walked on atightrope across Niagara Falls,pushing a wheelbarrow with hisfriend in it. He asked the spectatorsafter he had gone out and backwhether they believed that hecould do such a thing. They allsaid: “Of course we believe youcan – we just saw you do it.” Butthen the tightrope walker asked:“Well, who is next?” Faith wouldbe getting into that wheelbarrow!

You remember how our youngchildren trusted us when wecarried them down a flight ofstairs. But it was quite differentwhen we asked them to jump fromthe top of the stairs into ourwaiting arms. They had to learn totrust that when we said “Jump,” wewould also be there to catch them!

So there are those “not seeing”moments of faith that need totranslate into certainty. The childhas to overcome his doubt bysaying to himself: “My scary anduncontrolled leap through the airwill end with my father catchingme.” Also as Christians, our “notseeing” faith must come to thecertainty that our heavenly Fatheris always there.

Many modern thinkers areskeptical of such a trusting faith.They imagine that it closes themind to reason. Yet does their so-called scientific reasoning notrequire more “faith” in that theybelieve that something can comeout of nothing?

Our faith starts with God. Webelieve that God is the one whocreated this world and who createdus in it. Therefore it is reasonable tobelieve that He also continues tosustain us. The ideologies,philosophies, and religions of men,by emphasizing the importance ofman’s individuality, seek to takeaway the safe and secure foundationset by our heavenly Father.

We affirm that a true faith isworked in those who believethrough the life-altering influenceof the Holy Spirit. His medium isHoly Scripture, the words which Heinspired. As this Holy Scripture ispreached, it works to bring topersonal faith all those whomGod calls.

But because it is God who worksthis faith in our hearts, He intends it

to have a “once-for-all-entrusted”character. God is a God who unitesthe generations of his people in thetruth of his Spirit. That is why whenthe believers in the early churchwere confronted by the ideologiesof men under the influence ofSatan, Jude urged them “to contendfor the faith that was once for allentrusted to the saints.”

Paul also identified theimportance of hanging onto thatonce-for-all-faith when he said inGalatians 1:8, “But even if we or anangel from heaven should preach agospel other than the one wepreached to you, let him be eternallycondemned!” What did Jude andPaul understand of the faith thatmade them speak as they did? Paulperhaps said it best in Ephesians4:4-6, “There is one body and oneSpirit … just as you were called toone hope when you were called. . .one Lord, one faith, one baptism; oneGod and Father of all, who is overall and through all and in all.”

Scripture teaches us in Psalm 46that this God “is our refuge andstrength, an ever-present help introuble.” We believe that He isthere for every occasion. Thereforewe must contend for this samefaith which kept secure thosesaints before us. For to know thatthey went forward in faith, trustingthat God would be there “to catchthem,” gives the reassurance thatHe will be there for us as well. . .always.


As Reformed believers, we areall aware of how Luther’srediscovery of the biblicaldoctrines of sola fide and solagratia overturned centuries ofRoman Catholic teaching abouthow believers were to achieve aright relationship with God. We arealso aware of how the refusal ofthe Roman church to heed Luther’scall to reform ultimately resulted inhis break with Rome and theformation of the new Protestantchurches. What is perhaps lesswell known, however, is that, in thewake of that separation from Rome,one of the most immediate andvexing challenges faced by theReformers of the sixteenth centurywas the need to articulate a clearvision of what the new Protestantcleric would look like and tocommunicate that vision to thewider body of Protestant believers.

What needs to be rememberedabout the early years of theReformation is that Luther’steachings about justification byfaith alone, when combined withhis notions about the “priesthoodof believers,” as well as hisredefinition of the number andnature of the sacraments, had animpact on more than just thedoctrinal life of the church. Theyalso had a profound impact onmatters of ecclesiology – that is tosay, the way in which the church isboth structured and functions as a

community of believers. And, at thevery heart of those changes, lay aradical redefinition of the placeand the function of the clergywithin the Christian church.

ChangesTo appreciate the depth of that

change, we need to understandthat, throughout the Middle Ages,the Roman Catholic clergy hadexisted as a separate and eliteclerical caste (or, put differently, ifless accurately, a separate class)within Western European society.Both the secular clergy (those whoserved as priests, bishops,cardinals, and popes) and theregular clergy (those who served asmonks) had occupied a unique andprivileged place within theframework of European social andecclesiastical life. Their hold onthat privileged position waspredicated on their possession of aunique and special relationshipwith God. And, in this respect, itwas the possession anddistribution of the sacraments(particularly the sacraments ofpenance and the mass) whichelevated the medieval clergyabove the ranks of the commonbelievers. Ultimately, it was thisexclusive ability to communicateand transubstantiate theEucharistic elements of the breadand wine into the body and bloodof Christ, along with the power to

absolve the believer of the guiltand penalty for sin in theconfessional, that formed thebedrock of clerical identity andfunction in the medieval church.

Luther, of course, changed all ofthis. In the context of the newProtestant faith, no longer was Godto be encountered primarily in themass. Now the believer was tocommunicate most intimately withGod through the Word, inparticular, the Word as it wasproclaimed from the pulpit duringthe worship service. It was to be inthe proclaimed Word, not the mass,that the crucified Christ was to bemet, and the saving power of hissacrifice discovered. Further, nolonger were the faithful to seekforgiveness by confessing theirsins to and receiving penance andabsolution from the members of theRoman Catholic clergy. Now thebeliever could obtain forgivenessdirectly from God, through prayer,solely on the basis of Christ’sintercessory work.

All of these changes, then, hadan enormous impact on howsixteenth century Protestantsunderstood the need for andfunction of the clergy within thenew Protestant churches. As such,Luther and the other leaders of theearly Protestant movement foundthemselves faced with a lengthylist of questions from the laityabout just how exactly they were to

Jeff Temple

Calvin and the NewProtestant Pastor

Jeff Temple is a member ofthe Canadian ReformedChurch at London, [email protected]

330 • JULY 3, 2009


understand and interact with thisnew breed of clergyman. Forinstance, if all believers were to bepriests in their own right and allbelievers had the ability (even theduty) to read the Word of Godthemselves, why was there acontinued need for any clergy atall? Further, if all believers were tobe equal in the sight of God, howthen, in the wake of centuries ofinequality between the clergy andthe laity, were Protestant believersto interact with the new Protestantministers? Finally, what functionwould these ministers play in thedaily life of the congregation and,perhaps most importantly, whatkind of “authority” would they haveover the laity? Simply stated, whilethe need for the existence of theoffice of minister might be self-evident to Reformed believerstoday, this was not at all the casefor believers in the early years ofthe Reformation and manyquestions remained to beanswered about this importanttask in the church.

Further, it soon became clear toLuther and the other Protestantleaders that the consequences offailing to swiftly and fully answerthese questions were going to bequite grave. From the outset,Luther’s Roman Catholic opponentshad pointed out that rather thanproducing a homogenous body oforthodox believers, placing theBible in the hands of commonpeople and combining that withthe doctrine of the priesthood of allbelievers was likely to result inheterodoxy on a grand scale as“each man did what was right inhis own eyes.” The brutal violenceof the Peasants’ Rebellion of 1525(when the horribly exploitedpeasants of south-western

Germany fused Luther’s teachingsabout the liberty and equality ofthe Christian man with their ownlongstanding social discontent),along with the emergence of theRadical Reformers (sometimesreferred to as the Anabaptists) andthe spectacular disaster thatresulted from their seizure of thecity of Münster, proved that theseCatholic fears were not entirelyunfounded. The leaders of themovement, including Luther, UlrichZwingli, and Martin Bucer, quicklyrealized that there was a pressingneed for some kind of ruling andinterpretive office within thechurch, some means of promotingand maintaining orthodox belief –in short they were going to need awell defined and organized clergy.

What I would like to suggest inthis article, however, is that whilethe recognition of the need for awell defined and organized clergybecame clear in the early years ofthe Protestant movement, it fell tothe “second generation” ofreformers to provide a sustainedand meaningful attempt atanswering these difficultquestions. And, in this regard, noone did more to set out a vision ofthe pastoral office than JohnCalvin. It would be Calvin whomost fully set forth a vision of whatthe new Protestant cleric wouldlike and of what their duties andfunctions would be within thechurch; and it was Calvin who

most effectively and fullycommunicated that vision to thewider Protestant world. As such,in the remainder of this article Iwould like to provide a briefintroduction to some of whatCalvin had to say about the officeand person of the minister.

Pastoral identity and functionIn the first place, Calvin was

very aware that the problem ofproviding a clear understanding ofpastoral identity and function wasa living issue in the church of histime. In the fourth book of the finaledition of his Institutes (1559), heobserved that: “In our time therehas been great controversy overthe efficacy of the ministry” (4.1.6).He was also aware of the fact thatthis controversy was fuelled by, onthe one hand, those whoexaggerated the dignity of theminister “beyond measure” and, onthe other hand, those who desiredto have no clergy at all and to relysolely on the Holy Spirit forguidance (Institutes, 4.1.6). It is alsoimportant to note that theresolution of this issue was soimportant to Calvin that it was atopic which figured regularly in hispreaching. In a sermon on Titus1:7-9, for instance, Calvin informedhis listeners that: “Christiansgenerally ought to understandwhat is requisite in a goodminister.” He expressed hisfeelings even more strongly in asermon on Deuteronomy 5:23-27,where he remarked that: “. . .it isimperative to recognize what kindsof prelates and doctors God sendsus.” Calvin was deeply aware ofthe currency of this issue and helaboured in both his scholarly workand in his preaching to informpeople about it.

JULY 3, 2009 • 331

The preaching was to bean intensely passionateaffair


Importance of the office ofminister

The second thing to noteregarding Calvin’s thoughts aboutthe ministry is that it is almostimpossible to overstate theimportance he assigned to thisoffice in a healthy and wellorganized church. In many ways,for Calvin, the minister was the“lynch pin” on which the entirefunctioning and survival of thechurch depended. This becomesclear as early as 1543 when, in theedition of the Institutes whichCalvin published in that year, hecompared the ministers to thenervi, that is, the nervous system ofthe church.1 Perhaps his mostfamous statement about theimportance of the ministry can befound in the final edition of theInstitutes, where he wrote: “Forneither the light and heat of thesun, nor food and drink are sonecessary to nourish and sustainthis present life, as the apostolicand pastoral office is necessary topreserve the church on earth” (4.3.2).

Why should this be the case?What would motivate Calvin tovalue office of the minister sohighly? To answer this question,we need to understand that Calvinfirmly believed in the maxim of thechurch father Cyprian that thechurch was the “mother” of allbelievers and that outside herwalls there could be no salvation.Further, Calvin believed that theprimary way in which the church“gave birth” to believers was viathe preaching of the gospelmessage. As such, he envisionedthe church as the repository of thedivine truth of the gospel messageand he believed that she had beengiven this precious treasure not asa “talent” to be buried in the

ground, but as a treasure to beworked with so that the gospelmight be spread and thereby all ofGod’s children could be safelygathered into his Fatherly care andprotection. Further, he believedthat the task of dispensing thegospel message had been divinelyassigned to the ministers of thechurch. Calvin made this clear inhis Institutes, where he stated thatthe “preaching of the heavenlydoctrines has been enjoined uponthe pastors” (4.1.5). In summary,for Calvin: the church as themother of believers had the taskof proclaiming the gospel messagein order to gather in the electchildren of God; this was to beaccomplished by the proclamationof the gospel message, a task thatGod had entrusted to the ministers.

Therefore, no ministers meant nopreaching; and no preachingmeant that no one would be saved;and if no one was saved then thedivine decrees and will of Godwould be thwarted and thesacrifice of Christ would berendered ineffective.

The preaching of the WordIf the preaching of the Word was

so central to both the process ofsalvation and to the task of theminister, what did Calvin have tosay about how the ministers shouldcarry out that all important activity?To begin with, when Calvin spokeof the minister’s work as a preacher,

his most ardent and impassioneddiscussions focused on the need tobring the pure and unexpurgatedgospel message. For Calvin, themost serious mistake that aminister could make was to mix theprofane with the divine in thepreaching. The good and faithfulpastor was never to proclaim hisown thoughts, beliefs, or ideas fromthe pulpit, but only to deliver thepure Word of God. In his discussionof this topic, Calvin often employedthe two particular metaphors: thatof the minister as master builder orof the minister as architect. In eithercase, he cautioned ministers that ifthey were to avoid the pitfall ofmixing human fancy with divinedecrees, they had to take care tostick closely to “plans” they hadbeen given. That plan of course wasthe revealed will of God in theBible. In commenting on the activityof the super-apostles in 1Corinthians, Calvin reflected onhow deviation from this plan couldcause the entire project to collapseand the souls of the faithful to beplaced in jeopardy.

Calvin was not only concernedthat the gospel message bebrought in purity; he alsodemanded that it be brought in itsentirety. He was very clear thatministers were not to exercise anyeditorial license when it came toScripture. They could not, on thebasis of their own inclination, or inthe face of pressure from eithermembers of their congregations orthe civil authorities, edit out of thegospel anything they or anyonefound to be unpalatable. Calvindid acknowledge that theproclamation of the complete Wordof God was going to causeproblems from time to time, insofaras ministers who proclaimed thetotality of God’s Word were not

332 • JULY 3, 2009

Calvin insisted that theministers remainconstant and humblestudents themselves


always going to be well received.The devil, he said, knowing theimportance of preaching to thesalvation of souls, would raise upenemies from both inside andoutside the church who wouldresist this kind of preaching.

The preaching was also to beimpassioned. Calvin spent timeconsidering not only the content ofthe preaching, but also its form –the manner in which it wasdelivered. He began by noting thatthat the minister had to take care toaccommodate himself to thecapability of his audience. Thewise teacher, he claimed, wouldpitch his message at a level thatwas accessible to them – neitherreaching too high for them tofollow, nor remaining so simplisticthat they would not benefit fromthe message. In this regard, Calvinrecommended that ministers beginwith first principles and graduallyincrease the depth and complexityof their preaching as theiraudience matured.

In connection with this principleof accommodation, Calvin alsoinsisted that the preaching besimple and clear. He had severalthings in mind here. The preachingwas not a place for ministers toinvolve themselves in highlytechnical theological debates, or topresent matters of strictlyacademic speculation. Further, thepreaching was not an opportunityfor ministers to engage in dazzlingdisplays of their oratoricalvirtuosity. The language andcontent of the preaching were to besimple, clear, direct, andaccessible to the members of theaudience. It was the Word itself,and not the knowledge orrhetorical skills of the minister,that was to take centre stage.

All of this, however, should notobscure the fact that, for Calvin,the preaching was to be anintensely passionate affair. Calvinrecognized that if the gospelmessage was to be proclaimedeffectively, it would have to reachhearts as well as minds. It wouldnot only have to convey truth, itwould have to motivate people toembrace that truth and to live itout. In this respect, Calvin’shumanist training and educationplayed a key role in hisunderstanding of the preaching.

The exact details of this humanisteducation need not trouble us here,but let me say for the moment thatto be a humanist in the sixteenthcentury, or at least to employ themethods of the humanists, did notmean, as it does today, that onehad a belief in the power andpotential of man. Rather, to be ahumanist meant that onesubscribed to specific kind ofpedagogy (that is, a specificmethodology of learning).Further, the humanists of thesixteenth century had a greatbelief in the power of language;they believed that when languagewas used correctly, when it waspassionately employed, that itcould do more than simply conveyinformation or truth. They believedthat it could also motivate peopleto shape their lives according tothat truth, to live out in real andpractical ways the information thatthey had received from the

speaker. Calvin was deeplyinformed by this belief and itshaped the manner in which hepreached personally and themanner in which he advised othersto preach. Thus, as one of Calvin’sbiographers has pointed out,Calvin aimed to be “hot” not coldin his preaching and he insistedthat the cool detachment ofscholarship was entirely unsuitedto the task of preaching.2

Ministers and the laityCalvin, then, had established

the centrality of the preaching inthe process of salvation. He hadalso called upon the ministers toproclaim the full and pure Word ofGod, and to do so in a powerful andpassionate fashion. As a final note,then, what did he have to sayabout the relationship between theministers and the laity? How werethey to interact with each other inthe course of day to day life?

The best way to describe themanner in which Calvinenvisioned this relationshipworking itself out is to speak aboutwhat I have chosen to call a spiritof “mutual teachability.” Now, theconcept of teachableness, as it wasunderstood by Calvin, is acomplicated one about whichhistorians and theologians havehad a great deal of debate.However, without becoming tooconcerned with that debate at themoment, what can be said aboutthis idea of mutual teachablenessat a general level?

In the first place, one of the keymetaphors which Calvin used todescribe the worship service wasto refer to it as the “classroom ofGod.” Now, as in any classroom,there will be both teachers andstudents – both with mutual rightsand obligations regarding each

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The laity were to arriveeager and ready to listento the Word of God


other. In Calvin’s analogy, theministers were the teachers andthe laity were the students andthere were clear guidelines thatgoverned the relationship betweenthem. What were the rights andduties of the ministers as theteachers in God’s classroom?Calvin began by noting that as the“school masters,” it was axiomaticthat the ministers be effectiveteachers who could connect withtheir students. Further, as we havealready noted, as good teachersthey were to instruct their studentsin the complete and pure gospelmessage. Of tremendousimportance, however, was Calvin’sinsistence that the ministersremain constant and humblestudents themselves. They were, heclaimed, to set an example for theirstudents by being ever willing tocontinue learning and to receiveinstruction themselves. Calvintaught that, even though they wereschool masters in the house of God,

the ministers were to presentthemselves as those most ready tobe taught. As such, they were toreadily receive instruction from theWord of God, the doctors of thechurch, their fellow ministers, andfinally, and I think quite notably,from their own students. To supportthis claim that the ministers had toalso be ready to learn from thelaity, including the members of

their own congregations, Calvinpointed to the willingness ofApollos to receive instruction fromPriscilla and Aquilla (Acts 18:26).

What were the responsibilitiesof the students, that is the laity, inthe classroom of God? Calvinbegan by commenting on theattitude with which the laity oughtto approach the worship service.They were to arrive eager andready to listen to the Word of God.Calvin also cautioned the laitythat, as in any classroom, studentswho showed themselves to beinattentive or disruptive pupilsshould be prepared to be rebukedand called to account by theirteacher. Further, in a mannersimilar to his demand that theministers not pollute God’s Wordwith the introduction of humanteachings or fancies, Calvininsisted that the laity also divestthemselves of any preconceivednotions of their own. They were toattend the proclamation of Wordnot as those who had alreadydetermined in their own mind whatwas right and wrong, but as thoseready to learn directly from theWord what they ought to believeand how they ought to live. In thisrespect they were to receive thepreaching is if it was God Himselfspeaking directly to them. This didnot mean, however, that themembers of the congregation wereto receive what was delivered tothem from the pulpit passively oruncritically. Calvin insisted thatthat the laity be active andinvolved listeners, listeners whoevaluated the preaching againstthe yardstick of God’s Word. In this,Calvin promised believers thatthey would not be left on their own,but that they would be aided by thelabours of the Holy Spirit Whowould bear witness to the Truth intheir hearts.

This was to be the relationshipbetween pastor and layman.A relationship in which each wasprepared to learn from the other atthe appointed time and in whichboth were aided by the Spirit inpresenting and submitting to theWord of God. Each party was tohold the other to the standard ofGod’s Word and to call the other toaccount if there was any deviationin either life or conduct. This wasthe mutually teachable state inwhich the ministers as shepherdsand the laity as sheep wereto exist.

ConclusionMuch more could be said about

Calvin’s understanding of who theminster was and how he was tofunction in the community. Calvin’sunderstanding of the relationshipbetween the ministers and theearlier offices of apostles andprophets could be examined.We could speak of the kind ofcharacter traits and abilities thatCalvin believed were requisite inthose who held the office of pastor.

We could also talk about howCalvin believed that the ministersof the Word were to interact witheach other. At this juncture,however, I would like to concludeby considering what we as presentday Reformed believers couldlearn from what has beenpresented above.

In the first place, if we considerthe central role that Calvin gives to

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Are we doing enough toensure that our ministershave the time and focusthey need to researchand write their weeklysermons?

Are we as congregationsseeking to grow in ourability to listen andto learn?

99655t_58n14:Clarion 6/25/09 3:22 PM Page 334

the preaching in bringing aboutthe salvation of God’s elect,perhaps we should ask ourselvesif, as churches, we are doingenough to ensure that our ministershave the time and focus they needto research and write their weeklysermons. Given that theproclaimed Word of God is themanner in which He has chosen tobreak hearts, to change lives, toinstruct us as if it was with his ownvoice, can we afford as believers tolet our ministers become distractedfrom this central task upon whichour salvation and growth asbelievers so deeply depends?Instead, ought we not to ensure,particularly those amongst uswho are elders, that our ministershave ample (and dare I sayuninterrupted) time for studyand reflection?

Secondly, there is a challengehere to the laity to renew ourcommitment to come to the worshipservices ready and eager to listento the Word of God. And that meansproperly preparing to be good andcritical listeners. As part of thisprocess, it is crucial that, alreadyoutside of the worship services, weneed to be people who daily live inthe Word. How else are we going tobe able to recognize whether themessage we hear from the pulpit isin accordance with God’s willunless we are deeply andintimately familiar with that will?There is an added responsibilityhere that falls upon the elders ofour churches to be especiallywatchful in this regard. It is their

task to ensure that thecongregation is being fully andeffectively fed. They will have topay extra attention to not only thecontent of the sermon, but also tomanner in which the sermons aredelivered. They will have todetermine if the Word is beingeffectively conveyed to thecongregation and if the sheep arereceiving that Word and workingwith it. To that end, elders ought tofamiliarize themselves, at least tosome extent, about how a “good”sermon is to be written, organized,and delivered. Only then will theybe able to effectively assist theministers with meaningful sermoncritiques and reviews.

In line with this challenge to begood and engaged listeners, thereis also the challenge to be listenerswho continue to mature in theirknowledge and ability. Paulwarned of the dangers of believersnot being weaned from the milk ofthe gospel and advancing to eatmore solid food. Calvin echoedthis warning when he advisedthe ministers to “pitch” theirsermons at a level which theircongregations could handle.However, he also urged ministersto “raise the bar,” so to speak, astheir audiences matured. Are we ascongregations seeking to grow inour ability to listen and to learn?Are we providing our ministerswith an audience that is graduallyable to handle increased depth andcomplexity in the preaching? If not,perhaps we need to think about

what we should be doing to changethis state of affairs.

Finally, there is also achallenge in what Calvin had tosay about the minister’s task toseek after passionate preaching.Now I don’t want to suggest to youthat Calvin would have gone all“Southern Baptist” here and startedcalling out from the pulpit for aHallelujah in the house! Calvinwas above all a man who sought torespect the holiness of God and thesanctity of worship – he placed aremarkable premium on theconcept of decency and good order.However, I think that if he werehere today he would tell us that thedichotomy which Reformedbelievers have sometimes drawnbetween good, doctrinal preachingand animated and passionatepreaching is a false one. I thinkthat he would tell us that the bestpreaching combines both of thesequalities and that preachersshould be called upon not only toconvey the truth of gospel, but toalso embody in their preaching theemotion and joy of living within thecomfort of that gospel.

1 Cornelis Augustijn, “Calvin inStrasbourg,” in: Calvinus SacraeScripturae Professor, ed. WilhelmNeuser (Grand Rapids: Eerdmans,1994), 172.2 William Bouwsma, John Calvin:A Sixteenth Century Portrait(Oxford: Oxford University Press,1988), 114, 116, 125-126.

JULY 3, 2009 • 335


• Born on July 10, 1509 in Noyon, France

• In 1525 or 1526 he was a student of law at the University of Orleans

• In 1529 he entered the University of Bourges, learned Greek and sometimethereafter was converted to the Reformed faith

• In 1532 he receive his licentiate in law and published hisfirst book, a commentary on Seneca’s De Clementia

• In 1534 he was forced to leave France due to his anti-Roman Catholic activities

• In 1536 he lived in Basel, Switzerland and came under the influence of the reformerJohannes Oecolampadius

• In March of 1536 Calvin published the first edition of his Institutes of the ChristianReligion

• Sometime in 1537 he arrived in Geneva, stayed due to pressure exerted by WilliamFarel, and was selected to be a “pastor”

• From 1538 – 1541 Calvin lived in Strasbourg, came under theinfluence of Martin Bucer, and married Idelette de Bure, a widowwith two children

• In 1541 he returned to Geneva and ministered there until the end ofhis life

• In 1542 Calvin published his Catechism of the Church of Geneva

• The years 1546 – 1553 were filled with opposition culminating in thedeath of the Spanish heretic Michael Servetus

• On March 29, 1549 his wife Idelette died

• The years 1553 – 1564 were years of consolidation and peace

• In 1558 Calvin wrote the final and most comprehensive revisionof the Institutes

• On May 27, 1564 John Calvin died

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Timeline – John Calvin

Genevan Academy

JohnCalvin

John Calvin’s grave

JohannesOecolampadius


In 1517, when Martin Luthernailed up his ninety-five theses inWittenberg, Germany, John Calvinwas a young lad of eight years old,living in Noyon, France. He grewup in a Roman Catholic family. Hisfather, Gerard Calvin, worked as alawyer for the local priests andbishops. Later, when it was time foryoung John to begin his collegeeducation, his father sent him toParis. There he began to hearabout a new teaching that wascoming out of Germany: the“Lutheran heresies,” as theCatholic Church called them.

Yet over time and with carefulstudy, Calvin became convincedthat Luther’s teachings were notheretical but rather the holy truth.In fact, he not only came to believethis truth; in due time, he becamean ardent preacher of it. He alsobecame one of the foremostleaders of the Reformation of thechurch in the sixteenth century.One of the doctrines which Calvinsought to bring in line withScripture was the creation of man,both male and female, in theimage of God (Gen 1:26-27). Belowis a short survey of what Geneva’spreacher taught on this topic,followed by some implications forour lives today.

The InstitutesIn 1536 Calvin published the

first edition of his most well-knownbook, the Institutes. In thatpublication he writes about ourcreation in God’s image as follows:

In order for us to come to a sureknowledge of ourselves, wemust first grasp the fact thatAdam, parent of us all, wascreated in the image andlikeness of God [Gen. 1:26-27].That is, he was endowed withwisdom, righteousness,holiness, and was so clingingby these gifts of grace to Godthat he could have livedforever in Him, if he had stoodfast in the uprightness Godhad given him.1

So, Calvin’s basic line of teachingwas this: God is infinite wisdom,righteousness, and holiness and atcreation human beings reflectedthis same basic list of attributes.There were, of course, crucialdifferences. While God’s attributeswere infinite, the same attributesin humans were only finite, andwhile God possesses these thingsin and of himself, humans receivedthem as a gift. At this point in hislife, Calvin also taught that thismost excellent image of God “was

cancelled and effaced”2 by the fallinto sin.

After more than two decades ofrefining, Geneva’s reformer sentthe final edition of his Institutes offto the press in 1559. Had his viewschanged in any way? Concerningthe image of God at creation, themature Calvin writes that humanbeings are “the noblest and mostremarkable example of [God’s]justice, wisdom, and goodness.”3

Essentially that is same as whathe wrote in 1536. Concerning theeffect of the fall on the image ofGod, he explains: “Now God’simage is the perfect excellence ofhuman nature which shone inAdam before his defection, butwas subsequently so vitiated andalmost blotted out that nothingremains after the ruin except whatis confused, mutilated, anddisease-ridden.”4

Obviously, Calvin’s position in1559 is more nuanced than it wasin 1536. He still teaches totaldepravity. And yet, in some way,something of that original imageof God lingers after the fall.It is “almost” – not utterly –blotted out. What does Calvinmean by this? To answer that,we must explore some of hisother writings.

JULY 3, 2009 • 337

J. Van Vliet

Calvin’s Teaching on theImage of GodRev. J.P. VanVliet is minister

of the Maranatha CanadianReformed Church at Surrey,British [email protected]


Preface in Olivétan’s BibleOne year before the first edition

of the Institutes, in 1535, Calvin,wrote a preface to a new Frenchtranslation of the Bible, producedby his cousin, Pierre RobertOlivétan. He speaks about how sinhad ruined God’s image and thenhe continues:

And just as God had set andordained him so that he mighttake delight and pleasure inhim, as a father [takes delight]in his very dear child, so now, tothe contrary. . . that which hehad viewed with a benign andfatherly eye, he now detestedand looked at with regret. Inshort, the whole, entire man,with his faculties, his deeds, histhoughts, his words, his lifebecame totally displeasing toGod, as if he had become hisspecial enemy and adversary,to the point that it is said thatGod was sorry that he hadmade him.5

Thus, at an early stage in Calvin’sdevelopment as a theologian, therewas a connection between beingcreated in the image of God andbeing children of God. Sadly,though, beloved posterity becamea brash adversary; that is thehorrible tragedy of the fall into sin.

Sermons on GenesisIn his preaching Calvin also

emphasized this connectionbetween being created in God’simage and being created to beGod’s children. For example, whenhe turned to Genesis 1:26, Geneva’spreacher began his sermon withthe following words:

It is true that he [God] couldhave created him [Adam] first,but he kept this for the end. Andwhy? Because before he wascreated, he wished to provide

him with what was requiredand necessary. Even an [earthly]father will not wait until hischild comes into the world, butwhen the time draws near forhis wife to give birth, he willprovide what is necessary forthe child. When a father has themeans, he will buy swaddlingclothes and all the rest. In asimilar way, then, God did notwait until man was created toprovide for his nourishment andclothing, but beforehand hefilled the earth with good andrich things. . . .6

Then, a little further on in thissermon, Calvin comes straight tothe point and explains to hiscongregation:

But when it is said here that“man must be created in theimage of God and according to

his likeness,” it is for thepurpose of declaring that hemust have such virtues andgifts, which will serve as signsand marks, to demonstrate thatthe human race is as thelineage of God, just as St. Paulproves with the saying from thepagan poet in 17th chapter ofActs: “we are his descendants.”7

At this point we can pull togetherthe Institutes, the preface toOlivetan’s New Testament, and thesermons on Genesis. Whenspeaking with family or friends,we sometimes exclaim, “likefather, like son!” These familial

similarities are not exclusivelyphysical (“his face is a carbon copyof his Dad’s”) but can also bemental (“he thinks along the samelines as his father”) ordispositional (“he’s just ascompassionate as his Dad was”).Since God is spirit there is nophysical likeness between Himselfand Adam and Eve. However, atcreation, there was a strikinglysplendid spiritual similarity: as theFather is righteous, holy, wise, andgood, so He also gave thoseattributes to his created children(cf. LD 3). Like Father, like children:so it was in the original excellenceof Eden!

Commentary on Psalm 8However, that leaves one

question yet. Why did Calvinmodify his description of the effectof the fall, so that by 1559 he wrotethat the image of God was “almostblotted out” by the sin of our firstparents? The best answer to thatquestion can be found in thereformer’s comments on Psalm 8.He provides a list of things whichcan be found in unbelievers:

The reason with which they areendued, and by which they candistinguish between good andevil; the principle of religionwhich is planted in them; theirintercourse [or: interaction jvv]with each other, which ispreserved from being broken upby certain sacred bonds; theregard to what is becoming, andthe sense of shame which guiltawakens in them, as well astheir continuing to be governedby laws; all these things areclear indications of pre-eminentand celestial wisdom.8

For example, an unbeliever mayhave a strong conviction that ahusband should remain loyal to hiswife. Sometimes we say, “My

338 • JULY 3, 2009

Calvin emphasized theconnection between beingcreated in God’s imageand being created to beGod’s children


neighbour does not believe inChrist, but he is a very moralperson.” Well, that general senseof duty and morality, says Calvin,is a remnant of the image of God.It is not a springboard by whichunbelievers can launch themselvesinto the blessing of eternalsalvation. However, it is somethingwhich preserves civil order insociety (cf. CD III/IV 4).

Implications for todayThrough catechism preaching

and catechism classes, we learnthat because of Adam and Eve’s sinwe are “totally unable to do anygood and inclined to all evil”unless we are regenerated by theSpirit of God (LD 3). At the sametime, in the daily course of life, wemay meet some people who do notbelieve in Christ and yet they aresuch decent, honest,compassionate, and helpfulpeople. How do we square this withthe doctrine of total depravity?Here is where Calvin offers uspractical help. As this reformerexplains, the decent andcompassionate unbeliever is notpartially or semi-regenerate.Instead, what we notice in them isa remnant of the original image ofGod. However, that remnant servesas a testimony to the splendourwith which our Creator made us inthe beginning. It does not providethe unbeliever with some kind ofpreliminary credit of everlastingrighteousness before the holy God.On the contrary, as the fathers ofDordt would say later, it onlyleaves him “without excuse beforeGod” (CD III/IV 4).

At the same time, Calvin’steaching on the image of God

highlights the warm, paternal loveof our Lord. As a wise Fatherpreparing in advance for thecreation of his children, the LordAlmighty took six days to makeeverything necessary for the well-being of Adam and Eve and theirdescendants. Instead of givingGod their gratitude, though, ourfirst parents tossed all the Father’sgood gifts aside. They treated Godas their enemy, not their Abba.

By nature, we are no different andno better. Yet in his infinite mercy,the Father has adopted us, as hisvery dear children, for the sake ofhis only-begotten Son through thepower of the Spirit of adoption. Bygrace, we are restored to that statein which we were originally made:children of God. Once again,through the eternal Son of God, itis like Father, like children. Andthis is but the beginning. “And we,who with unveiled faces all reflectthe Lord’s glory, are beingtransformed into his likeness, with

ever-increasing glory, which comesfrom the Lord, who is the Spirit”(2 Cor 3:18).

1 Calvin, J. Institutes of theChristian Religion 1536 Ed., trans. F.L. Battles. (Grand Rapids: Eerdmans,1975), p. 152 Ibid, p. 163 Calvin, J. Institutes of theChristian Religion, ed. J. T. McNeill,(Philadelphia: Westminister Press,1960), 1.15.14 Ibid, 1.15.4.5 Calvin, J. “Épître à tous amateursde Jésus-Christ” in La vraie piété:Divers traités de Jean Calvin etConfession de foi de GuillaumeFarel, eds. I. Backus, and C.Chimelli, (Geneva: Labor et Fides,1986), pp. 25-26; translation mine.Concerning the last phrase of thisquotation see Gen 6:7.6 Calvin, J. Sermons Sur La GenèseChapitres 1,1 - 11,4. SupplementaCalviniana, ed. M. Engammare.(Neukirchen-Vluyn: NeukirchenerVerlag, 2000), p. 54; translation mine.7 Ibid, p. 57; translation mine.8 Calvin, J. Calvin’s Commentaries.(Grand Rapids: Baker Book House,1996), Vol. 4, p. 102.

JULY 3, 2009 • 339

That remnant of theoriginal image of Godserves as a testimony tothe splendour with whichour Creator made us inthe beginning; it does notprovide the unbelieverwith some kind ofpreliminary credit ofeverlasting righteousness

ChurchNews

Called by the church at Chatham,Ontario:

Rev.W. den Hollander

of Bethel church,Toronto, Ontario.

Examined by Classis OntarioWest on June 17th, 2009 anddeclared eligible for call:

Candidate RodneyVermeulen

Called by the church of Surrey,British Columbia:

Candidate R.Vermeulen


340 • JULY 3, 2009

The Reformation:How a Monk and a MalletChanged the World,Stephen J. Nichols, Wheaton:Crossway Books, 2007

Additional Information:Paperback, 159 pages, $16.99

The Reformation is part of ourheritage and thus it’s only fittingthat we should know somethingabout it. Unfortunately, churchhistory has not always been taughtwell, nor has it always beenwritten about in the most engagingways. In his book, An UnexpectedJourney, W. Robert Godfrey wroteabout one of his professors,“Dr. Spitz used to say that history isso inherently interesting that onehas to work very hard to make itdull. He would then add that manyhistorians are very hardworking.”By that token, Stephen Nichols is aslouch and it’s a very good thing!We can be grateful for his funand interesting overview ofthe Reformation.

Nichols holds a Ph.D. fromWestminster Theological Seminaryin Philadelphia and teaches atLancaster Bible College inLancaster, Pennsylvania. His bookis a brief, readable look at the keypersons and events which Godused to bring about reform in thesixteenth and seventeenthcenturies. Included are thepredictable chapters on MartinLuther and John Calvin, but thereare also some surprises, like achapter entitled, “Women in BlackToo: The Untold Story of Women in

the Reformation.” Nichols has agreat writing style and a wickedsense of humour that makes thebook an easy and enjoyable read.For instance, writing about theSwiss Reformer Ulrich Zwingli,Nichols tells us of how Zwinglitried to find a wife:

While the Reformation wasabout politics, it wasn’t all aboutpolitics. It was first and foremostabout theology. An invitationcame to Zwingli to speak at theOetenbach Convent. Zwingliaccepted, perhaps thinking hemight find a wife. After all,Luther married a former nun.Maybe this would be yet anotherway that Zwingli’s life and careerwould follow Luther’s template.So, what would impress thesenow eligible nuns? A lecture onhermeneutics, of course. Zwinglimiscalculated. He returned toZurich a bachelor, but only for abit, until he met Anna Reinhart(p 46-47).

Nichols gives many more suchengaging tales.

Overall, I really like this book,but to recommend it, I also have tomention one big misgiving andsome smaller ones. The smallerones have to do with historical andtypographical errors. For instance,on page 77 Nichols relates thatCalvin believed the “psalms,hymns, and spiritual songs” ofEphesians 5:19 and Colossians 3:16to be all referring to the 150 Psalmsof the Old Testament. Wrong – readCalvin’s commentaries and you’llsee that this was not Calvin’s view,though it did come to be the view ofmany of his followers. Elsewhere,

in one of the appendices, Nicholssays that Calvin wrote a catechismin 1642. Of course, Calvin wasn’twriting anything in 1642 becausehe’d been dead for seventy-eightyears! There are several such typosand errors in the book.

The more serious problem hasto do with Nichols’ inclusion of achapter dealing with theAnabaptists, treating them as ifthey were part of the Reformation.In an appendix, “Confessions ofthe Reformation,” he includes theAnabaptist SchleitheimConfession. The Reformers wouldgo apoplectic to see all this. Just aread of the Belgic Confessionwould lead one to recognize thatthe Anabaptists were regarded justas much enemies of the gospel asthe Roman Catholics. Nichols mayjust as well have included achapter on the Roman CatholicCounter-Reformation and includedarticles from the Council of Trent inhis appendix of Reformationconfessions. I don’t know if it has todo with the fact that he teaches atan institution in the heart ofMennonite country, but his take onthe Anabaptists should be readwith circumspection. So, asmentioned, this book isrecommended, but with a couple of“reader bewares” added.

Book ReivewReviewed by W.L. Bredenhof

Rev.W.L. Bredenhof isco-pastor of the CanadianReformed Church at Langley,British [email protected]


JULY 3, 2009 • 341

John Calvin was not a man tomince words. He said it as he sawit. He delicately called RomanCatholics “Papists.” He also daredto call the Pope “the Antichrist”(Institutes, Book II, page 384 astranslated by Henry Beveridge andpublished by Eerdmans, 1966edition). I suppose that if we talkedin those terms today, we’d beseverely castigated.

Like Calvin, the WestminsterStandards also speak of the Popeas Antichrist (Art 25). Other creedshave followed the viewpoint ofJohn Calvin. The Belgic Confessiondoes not make specific statementsin this regard. But for Calvin thePope is the Antichrist.

This does not mean that JohnCalvin wrote off every RomanCatholic Church or believer. He didnot deny that there are “churches”or believers among the Papists. Hewrites, “The question we raise onlyrelates to the true and legitimateconstitution of the Church. . . .”

To put it differently, there is adifference in judging institutionsand persons. There are sometimesstill true believers in a falsechurch. It is good to keep this truthin mind when reading the powerfulstatements of Calvin.

The AnabaptistsThe Reformers did not only have

to deal with the Papists but also

with the Anabaptists, who deniedthe validity of infant baptism anddecreed that only believing adultswere to be baptized. Calvin refersto them as “frenzied spirits”(Institutes, Book I, page 529). This isa rather remarkable designation.

The word “frenzy” denotes astate of agitation that borders onmadness. Anabaptists are usuallyvery vocal and eager defenders oftheir fallacy. A few sentences laterCalvin states that it is necessary torestrain their fury. Anabaptists arefrenzied and furious. They are noteasily restrained and cause greatdisturbance in the church.

Perhaps Calvin (as others in histime) felt compromised by theAnabaptist movement that becameviolent and revolutionary. The firstAnabaptists in the time of theReformation did not hesitate totake up arms. This gave theReformed churches a bad name, forthey were often wrongly equatedwith the Anabaptists. In the BelgicConfession, therefore, great carewas taken to avoid wrongassociations (see BelgicConfession, Article 36).

The violent Anabaptistmovement was later pacifiedunder Menno Simons. Hence weuse the name “Mennonites.”Still, the doctrine of theAnabaptists remains. These are

not cute and harmless people but“frenzied spirits.”

Denial of infant baptismEvery now and then in the

churches Anabaptism rears its uglyhead. As in the days of Calvin, thisheresy must be calmly and clearlyexposed and refuted. This isespecially the case when it comesto the denial of infant baptism.

Those who have been baptizedas infants, according to theseheretics, need to be re-baptized asadults upon their public professionof faith and personal commitmentto Christ. Hence we speak ofAnabaptism, being baptized again.

Calvin ardently defends thetruth and right of infant baptism.It is not a human invention (asAnabaptists suggest) but isfounded “on the institution of God.”Calvin makes clear that thesacrament of baptism is based on“the divine promises” of God. It is asign of God’s covenant whichpromises and demands new life.Baptism, like circumcision beforeit, stresses that salvation is amatter of God’s grace. He calls theAnabaptists “furious madmen”who do not cease to assail the holyordinance of God.

The attraction of AnabaptismThe question may be asked:

what attracts people time and

K. Stam

John Calvin and the“Frenzied Spirits”

Rev. K. Stam is ministeremeritus of the CanadianReformed Church atHamilton, [email protected]


342 • JULY 3, 2009

Advertisements:Advertisements:Announcements of Weddings, Anniversaries (with Open House)should be submitted six weeks in advance.

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again to the “frenzied dreams” ofthe Anabaptists? I cannot findanother reason than “human prideand obstinacy,” as Calvin states.

Anabaptism is attractive topeople because it focuses on theirown works and merits and relievesmen from living by grace alone.Calvin states that Satan seeks torob us of the singular blessing ofconfidence and spiritual joy and soto detract from the glory of thedivine goodness. God’s love andmercy are being torpedoed.

By having people reject infantbaptism, Satan seeks to erase the“attestation of divine grace whichthe promise itself presents to oureyes.” It needs to be said andrepeated that the heart of everyheresy is a denial of God’ssovereign grace. Instead ofpraising God for his mercy, we aretold to dig deep within ourselvesfor evidence of new life.

Calvin writes about theattraction and force of infantbaptism. “For it is no slightstimulus to us to bring [our

children] up in the fear of God, andthe observance of the law, when wereflect that from their birth theyhave been considered andacknowledged by Him as Hischildren. Wherefore, if we wouldnot maliciously obscure thekindness of God, let us present toHim our infants, to whom He hasassigned a place among Hisfriends and family, that is, themembers of His Church.”

Calvin’s life is best rememberedby studying his legacy.

WEDDING ANNIVERSARIES

1969 ~ July 25 ~ 2009Blessed are all who fear the LORD, who walk in his ways. You will eat the fruit of your labour; blessings and prosperity will be yours.

Your wife will be like a fruitful vine within your house; your sons will be like olive shoots around your table.Thus is the man blessed who fears the LORD.

May the LORD bless you from Zion all the days of your life; may you see the prosperity of Jerusalem,and may you live to see your children’s children. Peace be upon Israel. Psalm 128

With thankfulness to the Lord we are pleased to announce the 40th Wedding Anniversaryof our dear parents and grandparents

GARYGARY andand THERESA VISTHERESA VIS (nee Vanleeuwen)(nee Vanleeuwen)

We pray the Lord continues to shower them with his love and grace.

Their thankful children and grandchildren:

313 Hwy 8, Dundas, ON L9H 5E1

Guelph, ON: Emma and Gary KroezenChantal and Tyler, Craig, Daryl, Tyson,Zachary and Jayden

Dundas, ON: Rick VisHamilton, ON: Henrietta and Ed VanderLaan

Robert, Tyler, Bradley and JonathanDundas, ON: Dan and Angie Vis (nee Hulleman)

Cole and RyleeFlamborough, ON: Gary and Joni Vis (nee Buikema)

Benjamin, Brandon, Nicole, Gary ( Jr.)and Devon

Fergus, ON: Terrance and Charmain Vis (nee Swaving)Andrew, Travis and Jared

Guelph, ON: Tracey and Jason VanRaalteCassidy†, Jamelle and Brodie

Carolyn and Joop FeenstraNadine, Conner and Brooklyn

Corrine VisFergus, ON: Joanna Vis and Steve DeBoerDundas, ON: Ben Vis and Sara Smeding


JULY 3, 2009 • 343

1974 ~ July 5 ~ 2009Give thanks to the LORD for He is good; His love endures forever.

Psalm 118:1With thankfulness to our Heavenly Father, we joyfully announce

the 35th Wedding Anniversary of our dear parentsand grandparents

JERRYJERRY andand RICKI BLOKKER (RICKI BLOKKER (nee VanderVelde)nee VanderVelde)

It is our prayer that God will continue to bless and keep them.Much love,Beamsville, ON: Sherri and Dave Boersema

Brandi, Karlee, JoshuaGrimsby, ON: Laurie and Bart Ludwig

Bradley, Chelsea, Leah, AbigailHamilton, ON: Jerry and Rebecca Blokker

4423 Dennis Avenue, Beamsville, ON L0R 1B5

WEDDING ANNIVERSARIES

50th Wedding Anniversary1959 ~ Hamilton, Ontario ~ July 31, 2009

The LORD

watches overyou – the LORD

is your shadeat your right

hand.Psalm 121:5

With thankfulness to our Heavenly Father,who has kept them in His gracious care,

we wish to announce the 50th Wedding Anniversaryof our dear parents, grandparents and great-grandparents

MICHAELMICHAEL andand BARBARA VANDENBOSBARBARA VANDENBOS (nee Jongs)(nee Jongs)

Their thankful children, grandchildren, andgreat-grandchildren

Winnipeg, MB: Brenda and Everett GritterLori-Ann and Clinton Toet, Dana

Coalhurst, AB: Ingrid and Ben VanLiereWinnipeg, MB: Jason, Jonathan, Darren, RyanAldergrove, BC: Ann and Fred Beintema

Carolyn and Brian Meerstra, HaileyBaldivis, WA, AUS: Bruce Beintema

Colleen and Shannon Reitsema, CarsonAldergrove, BC: Shannon, Scott, JustineAncaster, ON: Irene and John VanAndel

David, Matthew, Nick, Nathan,Melissa, Laura

Binbrook, ON: Rick and Jenny VandenbosCassandra, Michael, Juliana, FredrikNicole, Rosemary, Erika

Baldivis, WA, AUS: Jackie and Hendrik DeJongeJessica, Danielle, Danae, Erin, Chase

Linda and Willem VanderVenKara-Leigh, Jodi, Emma, Lauren, Ethan

Armadale,WA, AUS: Elaine VandenbosBaldivis, WA, AUS: Marion and Graham Bosveld

Megan, Chad, Amy, Chloe, Jenna, AmberAncaster, ON: Brian and Nancy Vandenbos

Allison, Victoria, Eleanore, Benjamin,Joshua, Hannah

To celebrate this occasion an Open House will be held, D.V.,July 31, 2009 from 2-4 PM

at 3468 Guyatt Road West, Binbrook, ONBest Wishes Only Please

106 Northern Breeze, Mt Hope, ON L0R 1W0

OBITUARIES

Peacefully and in faithful assurance of his Eternal Homethe Lord called to Himself, His child

WILLIAM (WILLIAM (BillBill ) HOEKSEMA) HOEKSEMASeptember 11, 1959 – May 2, 2009

Bill was the dear husband of Jeannie Hoeksema, nee Lindeand devoted father to Darryl and Kevin Hoeksema

Loved son-in-law ofWellandport, ON: Ken and Tina Linde

Much loved brother-in-law and uncle ofDunnville, ON: Tony and Ruth LindeHamilton, ON: Michelle and Chris WiersmaDunnville, ON: Joel, Trevor, Scott, April, ToddOrton, ON: Lorraine and Jake Tamminga

Ken, Jenise, Eric, Adrian, HeidiBinbrook, ON: Liz and Wayne Vanderwoude

Brent, Tyler, Robin, Ethan, GideonAncaster, ON: Cindy and Gary Wieske

Dustin, Jodi, Rodney, Luke, Nadia, CalebMount Hope, ON: Marian and Simon Vanderwoude

Dean, Lauren, JackBrantford, ON: John and Pam Linde

Brandon, Courtney, DylanUnionville, ON: Christine and Gregory Pallas

Demi, Constantine, JacobBurlington, ON: Marcel and Sheryl Kampen

Alexa, Hayden

May our Heavenly Father continue to comfort Jeannie, Darryland Kevin and surround them with His peace.

Let us hold unswervingly to the hope we profess, for He whopromised is faithful. Hebrews 10:23

41 Alma Street, Smithville, ON L0R 2A0


344 • JULY 3, 2009

OBITUARIES

Lagemeden, The Netherlands Strathroy, OntarioSeptember 2, 1916 April 28, 2009

ELLY BOERSEMA (ELLY BOERSEMA (BosBos))Widow of her beloved husband Marten Boersema since August 5, 1969,

was taken into glory by her LORD.She lived close to the LORD all her life, and a few years ago, chose the following text to testify of her faith

and to provide comfort and encouragement to her children, grandchildren and great-grandchildrenwho cherish their memories of her and the many things she taught them:They will bear fruit in old age, they will stay fresh and green, proclaiming,

“The LORD is upright; He is my Rock, and there is no wickedness in Him. Psalm 92:14, 15

Toronto, ON: Julie and Case LindhoutMarkdale, ON: Robert and Theresa Lindhout

Solène, Sethian, DusdynYarrow, BC: Marcelle and Tony TogeretzAldergrove, BC: Anthony and KatyYarrow, BC: Jason, Marika, Josh, Ben, KatyTara, ON: Marlissa and Martin Nyenhuis

Nicolas, Corey, Zachary, Sabrina, GregoryAncaster, ON: John and Jenny BoersemaBurlington, ON: Michelle and Gord VanderGriendt

Ian, Erin, Claire, LaurenAncaster, ON: Petra and Andrew Douma

Reuben, Megan, ColinRichmond Hill, ON: Martin and Fiona Boersema

Emily, John, OliverMississauga, ON: RobertAncaster, ON: Ben, JonathanSmithers, BC: Doug BoersemaBurlington, ON: Joe and Ena Boersema

Martin and Jennifer BoersemaAshley, Amber

Lisa and Ralph BuitenhuisCarissa, Breanne

Mississauga, ON: Jeff and Sandra BoersemaVeronica, Cameron

Beamsville, ON: Dave and Sherri BoersemaBrandi, Karlee, Joshua

Dan Boersema and Shannon SmythLondon, ON: Rennie and Jack Pieterman

Arthur and Lisa PietermanTim, Deanna, Allison, Amanda, Natalie

Holland Centre, ON: Shane and Becky PietermanJames, Jacob, Anna, Kyra

Hamilton, ON: Tammi and Henry BuistJenna, Bethany, Lauren, Gavin

London, ON: Chad and Erin PietermanElla, Ethan, Noah

Bristol, VA: Ralph and Lucille BoersemaCrato, Brazil: Nora and Claude Marceau

Angel, Christina, Matthieu, MelissaMichael, Kevin, Brian, Lily

Philadelphia, PA: Chris and Thécia BoersemaMiguel

Caney, KS Becky and Tim BlackLangley, BC: Nathan and Kim Boersema

Carissa, HannahLynchburg, VA: Sara and Matt CoplinCarlisle, ON: Attie and Henry Sandink

Matthew, Joel, Cedric, NealWinfield, BC: Jack Boersema

Kasandra and Travis SchoeningJaquel and Andrew Henderson

HailieOlivia

Strathmore AB: Bob and Nancy BoersemaTravis, Jesse, Julie

Waterdown, ON: Janice and Henk Van DamCarman, MB: Theresa and Talbot BergsmaSmithers, BC: Tera and Harold Dykstra

MelissaCarman, MB: Ian and Robin Bergsma

RileyDanelle and Maurice Gear

Gavin, MerrickAmanda and Ray Nijenhuis

HunterMarcy and Ron Vandenbos

Jeremy and Sandra VandenbosSeth, Charissa, Spencer

Calgary, AB: Daryl and Jacqueline VandenbosAmie, Ashtyn, Jillian

Carman, MB: Laura and Mike VisscherKaden, Darin

Calgary, AB: Colette and Steve SchoutenVincent, Kyla

Carman, MB: Marc, Rhonda, RyanStrathroy, ON: Nick and Susan Boersema

EllyNick and Christina

BrennenJohn, Erik

Corresponding Address:N. Boersema3261 Mullifarry Drive, RR 7, Strathroy, ON N7G 3H8


JULY 3, 2009 • 345

WANTED – TEACHER(S)!Covenant Canadian Reformed School operating a K-12

private school in Neerlandia, AB, is in need of

ELEMENTARY/PRIMARY TEACHERSELEMENTARY/PRIMARY TEACHERSand has a potential for a Teacher-Vice Principal.

We offer a competitive salary and benefits package to thequalified applicant, based on qualifications and experience.

Salary is dependant on education and experienceand ranges from $43613 - $71680 per year.

A qualified applicant will be: a dedicated professional, eager toserve the needs of covenant children, a team player, a member

of the Canadian Reformed Church (or sister church in theUnited States, Australia, South Africa, or the Netherlands), andideally have an Education degree acceptable for Certification

by Alberta Education. English proficiency is required.

TEACHERS AIDE(S)TEACHERS AIDE(S)Covenant Canadian Reformed School is committed to meetingthe needs of all students and is in need of a Teachers Aide forthe remainder of the 2008-09 year and for the 2009-10 year,

with possible extensions. Salary is dependant on educationallevel achieved and experience, ranges from $12.50/hr -

$19.50/hr, is based on 32-40 hrs/wk, and is reviewed annually.A benefits package, with medical, dental, and pension plan,

will be available to Aides beginning in September 2009.A qualified applicant will be: a dedicated professional, eager toserve the needs of covenant children, a team player, a member

of the Canadian Reformed Church (or sister church in theUnited States, Australia, South Africa, or the Netherlands), and

ideally have 1-3 years of post secondary experience –preferably in Education. Proficiency in English is required.

For further information, please contact:Mr. H. Van Delden

Phone: 1-780-674-4774 or 1-780-674-3704 or [email protected] applications to

Covenant Canadian Reformed SchoolAttention: G. Mast

Box 67, Neerlandia, AB T0G 1R0

Due to the forthcoming retirement of ourcurrent principal, the Board of Credo Christian

Elementary School is seeking a new

PRINCIPALPRINCIPALeffective September 2010.

Credo Christian Elementary School is situated in Langley, BCand has a student population of 162 students enrolled

in grades K-7, with 10 full-time and 4 part-time teachers,3 teacher assistants and a learning assistance program.

For further information about this position or toreceive an application form, please contact:

Mike Stam (Board Chairman)Phone: 604-514-9805

Email: [email protected] VanBostelen (Search Committee Chairman)

Phone: 604-607-7264Email: [email protected]

The board of Tyndale ChristianSchool of Calgary, Alberta, Canada

invites applications for thepositions of

HIGH SCHOOL TEACHERHIGH SCHOOL TEACHERPRIMARY GRADES TEACHERPRIMARY GRADES TEACHER

Tyndale Christian School currently offers grades 1-9, with anenrolment of 56 students, 3 full-time staff, and 1 teacher’s

aide. We have exciting plans to start a high school, the Lordwilling, in September 2009.

We are seeking an energetic individual with the ability to teachscience and math in a start-up environment.

In addition, we are seeking a teacher for the primary grades.This opportunity will depend on experience and preference.

If you would like further information about theseopportunities, school operations, or Calgary living;

please contact the board chairman:Mr. Dave Schriemer

Home: (403) 293-4770, [email protected] the principal: Mr. Ed Hoogerdyk

Home: (403) 285-4680, [email protected] can be sent to:

Eric Veenendaal, Secretary of the Board6124 18 Avenue NE, Calgary, AB T1Y 1P1

[email protected]

TEACHING POSITIONS

Dufferin Christian SchoolCarman, MB

“For living a life of Christian discipleship in contemporary society.”DCS, a K-12 school in the tradition of the Reformed faith,

invites applications for the possible opening for a

HIGH SCHOOL MATH, SCIENCE TEACHERHIGH SCHOOL MATH, SCIENCE TEACHERDCS is located 45 minutes south-west of Winnipeg and offers ahighly supportive community, attractive facilities, competitive

wages and a friendly atmosphere.Applicants must be able to obtain a Manitoba Professional

Teacher’s Certificate and be committed to theschool’s mission statement.

Applications should be sent to:Dufferin Christian School

Box 1450, Carman, MB R0G 0J0Attention: Jeremy Kamminga

For more information, please contact the Principal:Mr. Andy Huisman

[email protected], 1-204-745-2278or check out our website: www.dufferinchristian.ca

Subscribe to

[email protected]


346 • JULY 3, 2009

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JULY 3, 2009 • 347

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Our goal is to have every member of the Reformed Christiancommunity in Canada bank with us. We are looking for a creative,dynamic person who can take marketing at Christian Credit Unionto the next level and help us achieve this goal. The successfulapplicant is an experienced business development or marketingprofessional who will assume full responsibility of the marketingfunctions at Christian Credit Union.

Christian Credit Union is a growing, full-service financialcooperative serving members of the Reformed Christiancommunity throughout Canada for over 57 years. Christian CreditUnion operates two branches in Edmonton and Lethbridge,Alberta with assets over $160 million.

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Cosponsored by the Deroche Reformed Conference Society and theReformed Bible College

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Celebrating 19 years of Christian Festival Concerts

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JULY 3, 2009 • 348

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Volume 58, No. 14 July 3, 2009 - Clarion Magazine · 2013-09-24 · Clarion THE CANADIAN REFORMED MAGAZINE Volume 58, No. 14 July 3, 2009 Inside this issue CalvintheReformer(1509-1564)

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