Notes:
b. 10 Jul 1509; d. 27 May 1564.
French reformer and probably the most brilliant theological mind of the 16th Reformation in Europe, Calvin's work continues to impact modern theological reflection.
Introduction
He has been called "the Everest among Reformational theologians," "the Grand Old Man of the Reformation," or simply "the theologian." He was John Calvin, without doubt, one of the the most important theologians the Christian church has produced. Despite a quarter of a century headstart, the Lutheran movement never enjoyed the influence that the Calvinists did. Many reasons account for this, of course. Nonetheless, it has to be admitted that, in large part, this had to do with John Calvin as the most important systematizer of Protestant theology in the 16thCent.
In many ways John Calvin was a man quite the opposite of Martin Luther, both in personality and in their approach. Justo Gonzalez sums it up this way:
While Luther was the daring traiblazer of the movement, Calvin was the careful thinker who bound the various Protestant doctrines into a cohesive whole. Also, Luther's tortured quest for salvation and his joyous discovery of justification by faith were such that they always dominated his theology, Calvin, as a theologian of the second genearation, did not allow the doctrine of justification to eclipse the rest of Christian theology, and therefore was able to pay more attention to several aspects of Christian faith which Luther had virtually ignored—in particular, the doctrine of sanctification.1
Calvin played many roles in his life as a reformer. He was first of all a theologian. Though it was not his first published work, the Institutes of the Christian Religion was the one that first brought him fame all over Europe and, whatever else he is remembered for, this will always rank high on the list. The first edition—written in Latin—appeared in 1536; the French translation soon afterwards. On the average, a new expanded edition appeared every four years until the final edition in 1559. By 1540 it had had already been translated into Spanish. The Italian came out in 1557, Dutch 1560, English 1561, German 1572, Czech 1617, Hungarian 1624. It is supposed by many qualified scholars, though never verified, that an Arabic version had been done by John Hottinger who died in 1667. These facts speak for the impact of the work. "Perhaps no other theological work," say John McNeill and Ford Lewis Battles half a century ago, "has so consistently retained for four centuries a place on the reading list of studious Christians."2 Their remark is no less true today.
Calvin was also a Bible scholar and commentator of the first order. More than anyone else he "created the modern expository commentary, where the goal is to bring out the sense and thought-flow of the text as it applies to the readers."3 Keeping four secretaries busy for years, he published commentaries on most books of Old Testament and all the New Testament books except Revelation. But Calvin was no ivory tower scholar. He was a busy pastor, and church "administrator" of the highest order. The church in Geneva became a magnet for evangelically minded exiles from all over Europe. And the pattern of a "reformed church" Calvin had established in Geneva became a model that was copied and re-applied all over. Many of the theological ideas we hold in our churches today derive from or were clarified by him, though most are scarce aware of it. If men in his time came knowingly to think God's thought after Calvin the Reformer, Calvin has continued to be the kind of reformer who shapes and reforms us without us knowing it.
Calvin was not, of course, infallible, but to sit at his feet is probably the next best thing to sitting at the feet of Jesus or Paul. That is why those who wish to learn deep thoughts and godliness still turn to him.
Historical Background
We know little about his conversion to the cause of the gospel. It is certain that when his friend Nicholas Cop was elected rector of the University of Paris John helped him prepare his rectoral address given on 1 Nov 1533 in which he had attacked the abuses in the church and demanded reforms along the lines of Martin Luther. The address provoked a storm of anti-Protestant feelings that forced both of them to flee Paris. While on the constant move to avoid arrest, Calvin wrote a little book—first published in march 1536 in Basle—called Christianae Religionis Institutio, commonly called the Institutes. It was an able summary and exposition of, as well as an apology for, the Christian faith that soon made him famous among the reformed churches.
Forced by war in France to make a detour into Switzerland, he made a stopover in Geneva where he had intended only to stay one night. His reputation, however, had preceeded him. The Swiss reformer Guillaume Farel got wind of his presence in the city, visited him at the inn and rather forcefully persuaded him—threatening to call a curse on all Calvin would do if he did not agree—to stay to help pastor the church in Geneva. Calvin came rather reluctantly, therefore, into the ministry of the church. The reforms he and Farel undertook in the church, however, were not taken well and, eighteen months later, they were forced to leave Geneva. On the invitation from Martin Bucer Calvin became a pastor in Strassbourg, where he was to spend some of his happiest days.
In their absence things in Geneva began to unrevel. Faced with the challenge of Sadoleto's effort to bring Geneva back into the Roman Catholic fold, the leadership in the church fell back into the hands of Calvin's friends, who invited him back to the church. Though reluctant to leave Strassbourg for a place that had held only bad memories for him, Calvin returned—upon the urging once again of Flavel—to Geneva. There he would remain, occupied with a work-load enough for ten men and struggling against bad health, preaching, ministering and writing commentaries on almost every book of the Bible and the repeated revision of the Institutes. In a period of fifteen years, between August 1549 to February 1564, he preached 2042 sermons, 605 of which from the New Testament.
How did Calvin manage to preach so many sermons? The answer to this question lies partly in the constitution of the Church which Calvin served in Geneva. The 1541 constitution of the Church, drawn up by Calvin himself and after some delay accepted by the city council, laid it down that preaching was to take place in the Churches of Geneva twice on Sundays and once on Monday, Wednesday and Friday, at 6 a.m. in the morning before work."' In 1549 the latter were increased to every day of the week including Saturdays. Calvin, therefore, until 1549, preached twice on Sundays and three times in the week, a total of five sermons every week. In 1549 and after, Calvin preached twice every Sunday and every weekday of alternate weeks, a total of eight sermons a fortnight. Calvin's rule was to preach from the New Testament on Sunday mornings and from the New Testament or Psalms on Sunday afternoons. On the weekdays he always preached on the Old Testament. This explains the great volume of Calvin's Old Testament sermons. (Anthony Baxter).
This arduous life of fulfilling ministry was tragically interrupted on 13 August 1553, when Michael Servetus, turned up in church while Calvin was preaching. He was immediately recognized, arrested, put on trial for heresy and, despite Calvin's plead for a more merciful sentence of execution, burned at the stake. Servetus's death was to stain Calvin's reputation forever. The affair must have disturbed him deeply, but he continued faithfully ministering until he was so ill he count finished his sermon on 6 February 1564. His death came three and half months later.
Notes:
1. Justo L. Gonzalez, The Story of Christianity, Vol II: The Reformation to the Present Day, rev ed (New York: HarperOne, 2010) 77.
2. John T. McNeill & Ford Lewis Battles, Calvin: Institutes of the Christian Religion (Library of Christian Classic, XX; Philadelphia: Westminster Press, 1960) xxix.
3. J. I. Packer, John Calvin: John, ed. by Alister McGrath & J. I. Packer (Crossway Classic Commentaries; Wheaton, Ill/Nottingham; Crossway, 1994) ix.
Media Resources
The Holiness of God: 2009 National Conference. Ligonier Ministries.
Calvin's Institute with Dr David Calhoun. Covenant Theological Seminary. N Podcasts (26 episodes).
Garry Williams, "Calvin: Suffering." Delivered at the Evangelical Ministry Assembly, 2005. Audio N
Print Resources
☰ Philip Schaff, History of the The Christian Church. Vol VIII: Modern Christianity. The Swiss Reformation. 227-711. Pdf 
☰ Shawn D. Wright, "John Calvin as Pastor," SBJT 13.4 (2009): 4-17. Pdf
☰ Ronald Vandermey, et al., The WRS Journal 16:1 (February 2009). This issue of the journal contains articles on the life and impact of Calvin, as well as a discussion of Calvinism. Pdf
☰ Christian History, Issue 12, John Calvin: Reformer, Pastor, Theologian. Pdf
Peter Cook, "Understanding Calvin," Scottish Bulletin of Evangelical Theology 2 (1984): 51- Pdf N
George J. Gatgounis II, "The Legal Theory of John Calvin," Churchman 110.1 (Spring 1996): 53-59. Pdf N
George J. Gatgounis II, "The Political Theory of John Calvin," Churchman 110.1 (Spring 1996): 60-75. Pdf N
Adrian Hallett, "The Theology of John Calvin," Churchman 105.2 (Summer 1991): 102-138 Pdf N
Adrian Hallett, "The Theology of John Calvin, Part Two," Churchman 105.3 (Autumn 1991): 197-245. Pdf N
Paul Helm, "Calvin and Calvinism," Evangel 2:1 (1984): 7- 10. Pdf N
Paul Helm, "John Calvin on 'Before All Ages," Tyndale Bulletin 45.2 (2002): 143-148. Pdf N
David A. Streater, "The Significance of John Calvin Today," Churchman 113.3 (Autumn 1999): 215-231 Pdf N
(We are in the process of making Calvin's Institutes available in the ALBERITH format.)
BIBLIOGRAPHY:
The literature on John Calvin is voluminous, and growing by the year. It is doubtful if any other Christian theologian, apart from Paul, has as much written about him and his theology. Here are just some starters for your exploration.
Keith Mathison, "John Calvin: Recommended Reading. Ligonier Ministries. Jul 29, 2011.html N
T. H. L. Parker, John Calvin A Biography (Oxford: Lion, 2006).
Michael Horton, Calvin on the Christian Life: Glorifying and Enjoying God Forever (Wheaton, Ill.: Crossway, 2014).
A. N. S. Lane, John Calvin: student of the Church Fathers. Grand Rapids: Eerdmans, 1999.
David W. Hall and Peter A. Lillback, eds., Theological Guide to Calvin's Institutes. Essays and Analysis. Phillipsburg, NJ: P&R Publishing, 2008. Pdf N
Diarmaid MacCulloch, All Things Made New: Writings on the Reformation (London: Penguin, 2017), pp.55-69.
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