Archive for March 1st, 2008
the genius and complexity of john calvin:
citations from calvin on the unlimited work of
expiation and redemption of Christ
©
Explanatory Notes
1) The first thing that needs to be said is that the reader should endeavor to read all of these citations before making a judgement about any given quotation. Too often readers of Calvin rush to hasty generalizations. This is often due to their zeal to read Calvin in the light of what he should have thought, should have said and should have taught. Many people read Calvin in the light of later 17th century theological categories. Much of Calvin scholarship errs in reading Calvin in the light of newer and later theological trajectories, and not as the closing era of an older previous and classical trajectory. We would not do this with regard to Zwingli, Bullinger, Musculus, Gualther, Luther, Vermigli, but many are arbitrarily insistent that we do exactly this for Calvin. I argue that Calvin stood at the close of the Medieval-Synthesis with its classic Augustine–Prosper soteriology. He was not the forerunner of a new soteriological trajectory as many claim. For example, compare Calvin’s language and theology with those listed here, “Moderated Forms of “Calvinism” Documented Thus Far,” specially the ‘early Reformation era.’ Thus, to say again, one really should take the effort to read the following documentation before rushing to refutations or modern secondary sources.
2) With regard to sources, I have worked on the assumptions that the translations are ‘basically reliable.’ In some places I have endeavored to verify the quotations from the original Latin and French. For some of the sermon material, I have chosen to use the Old Paths publications. This is not because they can claim to be more accurate, but because they are more established translations. For Calvin’s Sermons on Galatians, the page number after the forward slash refers to the pages in the Kathy Childress translation. For other editions of Calvin’s Sermons, I have relied on the facsimile editions now published by the Banner of Truth, and the Banner’s other modern publications. For Calvin’s Institutes, I am use the Battles’ translation. I have used the Tracts translated by Henry Beveridge. For Commentaries I have used the older editions now published by Baker. The New Testament edition, edited by Torrance, is actually more accurate, but less well received. With regard to publication details, I have opted for a basic short-title approach as these works are easily accessible.
3) The following list, I believe, will be the most comprehensive list regarding Calvin’s view on the extent of the expiation and redemption that is available either online or in hard-print. My methodological approach has been to be as original as I can in my reading and searching. However, I have cross-referenced my list with lists by Alan Clifford, Jonathan Rainbow, and others such as Curt Daniel.1 For sure, not every quotation has ‘equal evidential value,’ as some may be vulnerable to objection. Often criticisms directed at Clifford’s list claim that some of the quotations he supplies do not prove Clifford’s case in a bullet-proof manner. Then it seems that these critics will summarily dismiss the whole list as irrelevant. It seems to me that sometimes this objection assumes that every quotation must have equal evidential value. I believe, however, that when every quotation is read in the light of the whole, Calvin’s true position becomes undeniable to honest minds.
4) I have tried to be as honest and faithful as possible in providing needed context for the quotations. This has often been a charge labeled against the lists supplied by Clifford and others, that they are taking Calvin out of context. In none of the quotations below does Calvin ever seek to delimit the meanings of terms and phrases such as “world,” “whole world,” “the whole human race” to mean the elect or the church, except in two instances that I am aware of: his understanding of John’s use of “whole world” in 1 John 2:2, and the meaning of the field as the world, in the parable of the wheat and the tares. Though Calvin can be cited as referring to the human race as a species and indeterminately, there is no justification to take his many statements regarding terms like the whole human race as referring to the church or the elect. Indeed, it would be a strong claim to just insist that in the following quotations that wherever Calvin refers to ‘world,’ ‘the whole world,’ ‘the human race,’ ‘the whole human race,’ mankind,’ ‘all mankind,’ and so forth, he intended nothing more than to describe the church or the elect.
5) I believe that when the total theology as expressed in these quotations is absorbed and comprehended, the various evasive strategies often expressed by Calvin scholars will be seen as quite naturally impossible. By this I mean, the claims that because the extent of the atonement was not (allegedly) debated in Calvin’s time, we cannot press him to express an opinion on the matter. This is fallacious. Just because an issue was not debated by a given theologian or group of theologians, it does not follow that a man would not, indeed, could not, have an opinion on the matter. Further, the claims that Calvin often spoke from the perspective of the naive observer (Michael White) or that of the judgement of charity (Rainbow) or simply expressing the breadth of Scripture (Paul Archbald) or was simply being “wonderfully broad” (Iain Murray) is unsustainable by an honest and serious reading of the following material.
6) I should add that there are some theological strategies which are no more than ‘entailment’ arguments.’ These often go something like this: Substitutionary atonement entails limited atonement. Calvin held to substitutionary atonement, therefore Calvin held to limited atonement (Paul Helm). This entailment argument begs the question. For Luther, Zwingli, Bullinger, Musculus, Vermigli, and many others of this same time period, held to substitutionary atonement, yet did not hold to limited atonement. Those who use the above entailment argument need to establish textually from Calvin that he is an exception. Rather, what is happening is that many are unaware that there have been two versions of substitutionary atonement. Other entailment arguments are the assertions regarding the alleged connections between impetration and application, and expiation and intercession (Roger Nicole). Unfortunately, men like Nicole, retroject these later theological constructs into Calvin without demonstrating their use from Calvin’s corpus or as operative within Calvin’s theology.
7) Concerning the “wasted blood” and “redemption voided” quotations I have opted to combine these into one section. The redemption voided quotations are more vulnerable to critique as one may be tempted to say that Calvin was speaking purely hypothetically. For myself, I do not find that persuasive. Calvin’s supposition does seem to be that if we, or any, for whom Christ died reject him, the benefit of that death for the ‘rejector’ is actually and properly rendered void.
8) In response to the force of these quotations, some Calvin scholars have alleged that when Calvin spoke of Christ suffering for the sins of the whole world, he spoke simply to the free offer of the gospel (Nicole, Murray). However, in many of the following quotations, the offer of the gospel is not mentioned. Rather Calvin was directly expressing his opinion concerning the objective nature and extent of the expiation and sin-bearing. Therefore, I find no credible grounds for their contention. One other point needs to be made, when Calvin spoke of wretched souls or silly souls, in so doing Calvin consistently refers to unbelievers. Failure to see this is surely behind Rainbow’s persistent confusion regarding Calvin.
9) Regarding dates. In the 19th century some scholars thought that Calvin started out holding to limited expiation and redemption, but later came to embrace an unlimited expiation and redemption position. In the 21st century, sometimes this is reversed at the popular level. Many think that Calvin first embraced the unlimited position and, then, later came to embrace particular or limited atonement. The simple tabulation and cross-referencing publication dates shows both these claims to be unacceptable. For example:
Commentary on the Epistle to the Romans 1540
The Bondage and Liberation of the Will 1543
Commentary on all the Epistles of Paul 1548
Sermons on Jeremiah 1548
Sermons on Acts 1549-1551
Commentary on the Epistle to the Hebrews, and the Epistles of Peter 1551
Sermons on Micah 1550-1551
Commentary on John, Jude, and James 1551
Commentary on Isaiah 1551
Commentary on the Acts of the Apostles 1552
Concerning the Eternal Predestination of God 1553
Sermons on Psalm 1554
Commentary on Genesis 1554
Sermons on Job 1554-55
Sermons on Deuteronomy 1556-1556
Commentary on Hosea 1557
Commentary on the Psalms 1557
Sermons on Galatians 1557-1558
Sermons on Ephesians 1558
Sermons on Isaiah 53 1558
Sermons on the Deity of Christ and other Sermons Selection, 1558, 1559 and 1560
Commentary on the Twelve Minor Prophets 1559
Sermons on the Synoptic Gospels 1559
Sermons on 2 Samuel 1561-1564
Commentary on Daniel 1561
Commentary on Joshua 1562
Commentary on Exodus, Leviticus, Numbers, and Deuteronomy 1563
Commentary on Jeremiah 1563
Commentary on the Three Gospels and Commentary on St John 1563
10) Readers are encouraged to interact with me on this material in the comments. There I am prepared to defend my assumptions, interpretations and conclusions regarding Calvin. However, I will not entertain abuse or accusative comments. Only comments that advance an adult and civil conversation will be allowed. All advice regarding typos and such errors will be welcomed.
11) The following material is the result of quite a few years of research. Originally my intention was to use this as a basis for a Ph.D project, but I have come to the consideration that the material needs to be made available to the wider public. Therefore I ask that while anyone may repost or republish these quotations that they give the source (URL or link) back to this site and further request that others do so as well. I will update this file as I find more relevant statements, and I will update these introductory remarks on an ‘as needed’ basis.
Calvin on occasional definitions and comments of value
The blood of Christ as the price of our salvation:
For this knowledge alone, that the death of Christ was ordained by the eternal counsel of God, did cut off all occasion of foolish and wicked cogitation’s, and did prevent all offenses which might otherwise be conceived. For we must know this, that God doth decree nothing in vain or rashly; whereupon it followeth that there was just cause for which he would have Christ to suffer. The same knowledge of God’s providence is a step to consider the end and fruit of Christ’s death. For this meeteth us by and by in the counsel of God, that the just was delivered for our sins, and that his blood was the price of our death. Calvin, Acts 2:23.
The nature of justification:
There is indeed nothing less reasonable than to remove from ceremonies only the power of justifying, since Paul excludes all works indefinitely. To the same purpose is the negative clause,—that God justifies men by not imputing sin: and by these words we are taught that righteousness, according to Paul, is nothing else than the remission of sins; and further, that this remission is gratuitous, because it is imputed without works, which the very name of remission indicates; for the creditor who is paid does not remit, but he who Spontaneously cancels the debt through mere kindness. Calvin, Romans 4:6.
Who is our neighbour:
For if we recall that man is made in the image of God, we must consider our neighbour to be holy and sacred, in such a way that it is impossible to abuse him without abusing the image of God which is in him. Calvin, Truth for All Time, (Banner of Truth, 1998, trans., by Stuart Olyott), 18-19,
Moreover, it must be observed that, in the second passage, they are commanded to love strangers and foreigners as themselves. Hence it appears that the name of neighbor is not confined to our kindred, or such other persons with whom we are nearly connected, but extends to the whole human race; as Christ shows in the person of the Samaritan, who had compassion on an unknown man, and performed towards him the duties of humanity neglected by a Jew, and even a Levite. (Luke 10:30.) Calvin, Leviticus 19:33.
How does our neighbour perish:
Everyone would have to think that God does not judge us and that we will not experience his punishment unless we offend him. He invites us ever so gently to repent, but our hearts are hard. We do not want to come to him, and it has been a long time since we have individually stirred our neighbours, or rather urged him, to come to God. Consequently we are so insensitive that we do not feel the hand of God upon us to correct us. We see in this passage the trouble the Jews go to in order to ease their neighbours’ pain. There is not one who does not help those in need because of their physical health. As for us, we are not moved even when we see our neighbours perish in body or soul. We would not lift a finger. Their sense of brotherhood does not exist among us today, and that comes from the fact that there is no gratitude in either the small or the great. The small suffer may ills, but if you look at their ill will and their perversity, you will find they are filled with fraud, trickery, and deception. If they could. they would be ravening wolves. As for the great, they think the poor exist for them to prey upon. Their disposition to be merciless is so great that they will suck out their life’s blood and gnaw the bones. Calvin, Sermons on Acts, 222.
Who is our brother:
Yet we see who are our brethren, namely even our very enemies, such as persecute us, and such as could find in their hearts to eat us up. And yet for all that, even with them must we maintain brotherhood…
And whereas in this text the word “brother,” indeed it had respect to the lineage of Abraham. But nowadays we all have one father, who is called upon in all languages and in all countries (1 Tim 2:4). He has not chosen the race of any one man, nor shut up his service within any one certain country. For he partition wall is broken down (Eph 2:16), so as there is not now any difference of Jews and Gentiles, according as is told us that we be all one body in our Lord Jesus Christ, and that seeing God is proclaimed by the Gospel to our Saviour and Father, we must maintain a brotherhood among us.
As touching the word “neighbour,” the law has used it of purpose to show men that they may well shrink away one from another, but yet they be all of one known kind, according to his saying of the prophet Isaiah say, Thou shalt not despise thine own flesh (Isa 58:7). if I can say, This man is of a far country, there was never any acquaintances betwixt us, one of us can not speak a word that the other can understand: what s all this to the purpose? Let me look upon him and behold him thoroughly, and I shall find the same nature in him that is in my self: I shall see that God has made him so like me, as if we were but one flesh. And all mankind is of such shape and fashion, that we have good cause to love one another, and to know that we ought to be all one. Although here be some differences as touching this present life: yet ought we to consider that we should tend all to one end, even unto God who is the father of us all. And therefore it is not without cause that instead of saying, thou shalt do so to all men, our Lord says thou shalt do so to thy neighbour… yet we cannot bring to pass that all men should not be our neighbours, because we are all one self same nature, whereby God has knit us and linked us all together. The thing then which we have to mark in this part of the text upon the word “Brother,” is that whereas God speaks after the manner to the Jews, because he had adopted the lineage of Abraham: it shows us nowadays that we must all be as brothers, for as much as our Lord Jesus Christ has proclaimed peace through the whole world, and God is at one again with all nations and all men. See it is so, it behooves us to maintain the brotherhood which was procured by Christ’s bloodshed, and whereunto God calls us. And although many spiteful persons go about to violate it by their unkindness in shrinking away from the Church, and become our enemies, by giving us occasion to do them harm: yet notwithstanding et us strive against their naughtiness, and labour to procure their salvation of their souls, and that welfare of their bodies so as far as we can. Calvin, Sermons on Deuteronomy, Sermon 125, 22:1-4, 771 and 772.
The elect can never perish:
Also Luke teacheth in the same words, that it cannot be that any of the elect should perish. For he saith not that one or a few of the elect did believe, but so many as were elect. For though God’s election be unknown to us until we perceive it by faith, yet is it not doubtful or in suspense in his secret counsel; because he commendeth all those whom he counteth his to the safeguard and tuition of his Son, who will continue a faithful keeper even unto the end. Calvin, Acts 13:48.
There was another, a general election; for he received his whole seed into his faith, and offered to all his covenant. At the same time, they were not all regenerated, they were not all gifted with the Spirit of adoption. This general election was not then efficacious in all. Solved now is the matter in debate, that no one of the elect shall perish; for the whole people were not elected in a special manner; but God knew whom he had chosen out of that people; and them he endued, as we have said, with the Spirit of adoption, and supplied with his own grace, that they might never fall away. Others were indeed chosen in a certain way, that is, God offered to them the covenant of salvation; but yet through their ingratitude they caused God to reject them, and to disown them as children. Calvin, Hosea 12:3-5.
Accordingly, while he “profanes” his Church, that is, abandons her, and gives her up as a prey to her enemies, still the elect do not perish, and his eternal covenant is not broken. Calvin, Isaiah 47:6.
If God knows whom he wishes to save, the elect cannot perish and are therefore left unimpeded. What good would it do to go to all that trouble? And why? Those whom God has ordained to salvation cannot fail, so let them go on their way. Calvin, Sermons on Acts, 278.
Part I: Unlimited Imputation and Expiation
[1] THE SINS OF THE WORLD
sermons
1) Furthermore, to the end we may be discharged of all self-trust, let us look upon the notable example that was given us at the death of our Lord Jesus Christ. For if we will go the right way to heaven, we must follow the poor thief to whom he said, This day shalt thou be with me in paradise. How can we be sure that God will in the kingdom of heaven, seeing that we seek hell, and our all our affections, all our thoughts, all of our desires, all our powers , and all our works, tend wholly thither, even to separate us from God, wand to alienate us from his kingdom, and to drive us away from life and salvation? How may we (say I) be sure that God will take us up into his heavenly kingdom? We must have recourse to his word that was spoken to the poor thief: This day thou shalt be with me in Paradise. Seeing it is so that our Lord died, & that he entered into such gulfs of sorrow, that he was pinched so far as to abide the torments that were due to unto us, and not only abode the reproach and grief of bodily death, but also felt the Justice of God, and became as a wretched offender to bear all the sins of the world: let us not doubt but he has delivered us from the pains & anguish which we should have felt, and will lift us up to himself, and therefore now must us not be afraid of death. John Calvin, Sermons on Deuteronomy, Sermon 5, 1:19-21, p., 29.
2) And moreover, besides that the son of God has offered up himself for redemption: let us understand that he makes us partakers of that benefit at this day, by means of the Gospel. For he gathers us to him to the intent that we should be of his flock. That is true he is the lamb without spot which wipes away the sins of the world, and that he has offered himself up to reconcile men unto God [John 1:29, 2 Tim 1:9, 10 Rom 5:10, and 2 Cor 5:19]. But yet for all that, we see a great number of people are that are let alone, against whom the gate is shut, and GOD does not grant them the grace to be enlightened by faith as we be. John Calvin, Sermons on Deuteronomy, Sermon 31, 5: 4-7, p., 187.
3) Also there was the great sanctuary whereunto the high-priest entered all alone with great solemnity. And all this served to show yet more lively the death and passion of our Lord Jesus Christ. But now all those things are come to an end. For there is no more shadowing, the veil (as it is said) is broken asunder, and we have the heavenly sanctuary whereunto we be called right forth, and Jesus Christ has set it open for us. And so there needs now no more burn offering, there needs no more sacrificing for sins: for our Lord Jesus Christ has by his one only sacrifice wiped away the sins of the world, and made an everlasting atonement [reconciliation], the virtue whereof can never be diminished. As often then as we will preach unto God, it is not for us to bring thither either calf or sheep, but we must resort to the bloodshed of our Lord Jesus Christ, because that thereby the everlasting redemption is purchased unto us. John Calvin, Sermons on Deuteronomy, Sermon 194, 33:9-11, p., 1207.
4) Let us mark then, that he [Job] was not possessed or oppressed with such a despair as he utters here, but that God made him to feel his goodness in some sort. We see this yet much better in the person of our Lord Jesus Christ He says, Why has thou forsaken me? And indeed he is there in extremity, as the party that bears the burden of all the sins of the world. Therefore it was requisite that for a while Jesus Christ should feel himself as it were forsaken of God his Father. But yet nevertheless he had a comfort to the contrary as he showed by saying, “My God, my God” (Matt 27:46). John Calvin, Sermons on Job, Sermon 35, Job 9:16-22, p., 161.