This past July 10^th marked the 500^th year anniversary of the birth of the Great Protestant Reformer, John Calvin.  To commemorate his life and legacy take a moment and travel back in time and recollect his life, work, and continuing influence today.  Turn the pages of history, read the following posts, and remember John Calvin.   

 

His Early Life

His Life as a Student

His Conversion and Departure from Paris 

His Life in Geneva from 1536 to 1538

His Brief Exile from Geneva in 1538 to 1541

4 Points to Take into Consideration with Calvin’s Involvement in the Execution of Michael Servetus

His Final Years and Contributions from 1541 to 1564

His Continuing Legacy

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Regardless of the role and responsibility that John Calvin played in the trial and execution of Michael Servetus, he cannot be acquitted from his involvement.  Nonetheless, the entirety of his work in particular, or the Reformed Tradition that stems from his legacy, cannot and must not be discredited for his involvement in this event.  With this post, I would like for us to briefly look into the life of Michael Servetus and what led to his execution.  Afterwards, I would like for us to consider four points in relationship to John Calvin’s involvement in the trial and execution of Michael Servetus. 

Who was Michael Servetus? 

Michael Servetus was a Spanish physician who possessed a sharp mind and an interest in theological controversy.  In a misguided desire to reform the Catholic Church and the Protestant Reformation, Servetus wrote two books, On the Errors of the Trinity and The Restitution of Christianity in which he denied the doctrine of the Trinity and the deity of Christ.  For promulgating such unorthodox and heretical views, Servetus was convicted of heresy and blasphemy by the Catholic Church’s court of law (papal tribunal) in Vienne, France.  Consequentially Servetus was to be slowly burned at the stake.  In fleeing the authorities at Vienne, he attempted to find refuge from his sentence of death in John Calvin’s home of Geneva. 

Servetus’s time at Geneva was short lived.  For upon his attendance at St. Pierre Cathedra., “He was recognized, arrested, and imprisoned” at the request of John Calvin.  On the 13^th of August, 1553, Servetus was indicted on charges of heresy.  Consequently, Servetus was found guilty and sentenced to death by the court of Geneva. 

Servetus was later burned at the stake on a hill called Champel, on October 27^th, 1553.  In observing his death, Theodore Beza said that Servetus prayerfully cried: “O Jesus, Son of eternal God, have pity on me.”  Had he only prayed, “O Jesus, eternal Son of God,” his prayer would have been orthodox.  His punishment was due to his misplacing a single adjective, but “heresy is often just a question of grammar.”

Considering that John Calvin’s role in the trial and execution of Michael Servetus has tinted his posthumous reputation with images of a villain and bloodthirsty tyrant,[9] it is important for us to consider this incident in its historical context, not with post-enlightenment spectacles of the 21^st century.  With this in mind, there are four points to think about in relationship to Calvin’s involvement in the execution of Servetus.

Four points to think about in relationship to Calvin’s involvement in the execution of Servetus.

First, we need to consider that Calvin was acting as a man of his times and not as an exception to the rule in the execution of Servetus.  In fact, two moderate Protestant leaders, Melanchthon and Bullinger, publicly gave their formal affirmation of Servetus’ execution.  Moreover, when people defame the life of Calvin over his involvement in this event, why do they tend to overlook that Servetus was the only person executed for heresy during Calvin’s life?  Yes, one person executed for heresy is one to many, but we need to consider this in light of the fact that countless others were executed by other Protestant leaders.  In addition, why should we not consider the many Protestants who were executed by the Roman Catholic Church during this same time?  In the end, Calvin cannot be singled out alone in a time period that readily embraced the execution of heretics.   

Second, the trial and execution of Servetus was the work of the City Council and not by Calvin himself.  In fact, it is readily known that due to the tensions that existed between the City Council and Calvin, the members of the Council bypassed Calvin’s influence through the Consistory – the instrument of ecclesiastical authority – with the intent of minimizing his authority in the matter.  Nonetheless, Calvin participated in the trial of Servetus by bringing charges against him through his secretary and serving as the theological expert.  Although Calvin served in this latter capacity, he was not tyrannical, but rather humble, for it is known that Calvin lent Servetus books from his personal library so that he could prepare his defense.    

Third, earlier it was said that Servetus has already been convicted of heresy by the papal tribunal upon his arrival in Geneva.  This is why “the civil authorities at Geneva feared that the papal authorities would have grounds to charge them and Protestantism in general with being indifferent, if not favorable, to heresy if they spared him.”  With this outside pressure and encouragement, the City Council, and perhaps Calvin himself, felt as if they were doing a service to the furthering of the Reformation.     

Fourth, instead of images of a bloodthirsty tyrant who yearned for the burning of Servetus, Calvin unsuccessfully contended with the City Council to have him executed in a more humane way.  So for those that portray Calvin as one passionately arguing for the burning of Servetus are misguided and wrong.  

Just like I said from the outset, regardless of the role and responsibility of Calvin in the trial and execution of Michael Servetus, he cannot be acquitted from his involvement.  Nonetheless, the entirety of his work in particular, or the Reformed Tradition that stems from his legacy, cannot and must not be discredited for his involvement in this event.

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Today, John Calvin’s legacy can only be calculated, not argued.  For instance, Calvin’s emphasis on education is known to have influenced the Calvinistic Puritans in erecting colleges in America, as well as a model for modern public education with the Genevan Academy.

Also, the representative form of government employed through the Genevan Church not only served as a model for the Reformed and Presbyterian churches, it is also known to have later influenced the rise and growth of democracy itself.  In fact, Calvin believed that “both the church and the state were created by God for the good of people and that they should work together amicably in the furthering of Christianity”  (Alister McGrath, A Life of John Calvin, pg. 305).

Finally, Calvin’s emphasis on one’s divine call to a vocation and a life of thrift and industry “stimulated capitalism” and free trade (David W. Hall, The Legacy of John Calvin, pg. 29)    

By reading the life of John Calvin, one can only come away with an incredible impression of the grace of God at work within the life of Calvin.  However, there lies a most disturbing act that places a bruise upon the works of Calvin, namely, the execution of Michael Servetus.

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In the year of 1541 the reforming forces once again gained control of Geneva in the midst of chaos.  In fact, it was during this year, on May 1, that the City Council “rescinded the ban on Calvin and even held him up as a man of God.”  Even though John Calvin was invited back to serve at Geneva, he was at first certain that he was to be a temporary guest.  Cottret remarked of Calvin’s hesitancy, “A scalded cat fears even cold water, and Calvin was not really sure of remaining among the Genevans.”  Calvin himself commented, “The very thought of Geneva is agony to me.  Geneva was my cross, and every day I suffered a thousand deaths.  Of course I want to assist them – but how can I return?”  Although Calvin was reasonably reluctant in returning back to Geneva, he did officially return at the request of the council and spent the remainder of his life in service there, until his death on May 27^th, 1564. 

Up to the point of his death, Calvin experienced excruciating pain from a multitude of medical complications to which relief was of no avail.  In writing to his beloved friend Farel towards the end of his life, Calvin’s love for his friend and his Lord is most readily observed.  From his last letter we read,

Farewell, my most excellent and upright brother; and since it is the will of God that you should survive me in the world, live mindful of our intimacy, which, as it was useful to the church of God, so the fruits of it await us in heaven…It is enough that I live and die for Christ, who is to all his followers a gain both in life and death.  Again I bid you and your brethren farewell.

Just like the Apostle Paul, the life Calvin lived was for the bountiful gain of His Lord and Savior, Jesus Christ

His Contributions

During these last twenty years of gainful service for the Lord Jesus Christ, there were multiple contributions made by John Calvin.  Upon his arrival into Geneva, he immediately began work on drafting a new Ecclesiastical Ordinance.  These new ordinances legislated the whole of church life and were composed principally in terms of directing ministerial functions.  The importance of making mention of these ordinances is the place of responsibility and authority that was given to the average laymen, which was quite unknown within the Roman Catholic Church.  It was these ordinances and other laws that Calvin influenced which led to the reformation of Geneva itself, as well as the cities influence in serving as a model for other cities as well.

Although many people, both past and present, have a negative impression about the theology of Calvinism and its adherent’s apparent disdain for missions, there were many converts to Christ during the tenure of John Calvin in Geneva.  In fact, “Calvin estimated in 1558 that a total of three hundred thousand people had turned from Rome to accept the evangelical faith, during the preceding years.”  Not only were there many new disciples for Christ made, there was a substantial amount of people trained under the ministry of Calvin himself.  This was accomplished through Calvin’s consistent and thorough manner in expository preaching and his work in the development of the Geneva Academy, which was the first Protestant University. 

Nonetheless, John Calvin is best known for his work in systematically explaining Protestant theology through his work titled, The Institutes of Christian Religion, which was fully revised and completed in 1559.  Apart from being responsible for systematizing the Protestant faith, Calvin also wrote commentaries on all of the books of the Bible except for 2 and 3 John and Revelations, in which he humbly acknowledge that he “did not understand.”  Not only did Calvin provide the laymen with the ability to understand theological matters, he also provided the laymen with the ability to read the Bible by revising Olivetan’s translation of the Bible into the French language.

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Upon being exiled from Geneva, we now find John Calvin serving in Strasbourg upon the request of Martin Bucer between the years of 1538 to 1541.  It was here that Calvin not only ministered to French religious refugees, but is even known to have penned some of his finer Scriptural expositions, such as his commentary on Romans (Elsie Johnson, Man of Geneva, pg. 87).  Moreover, it was during this brief exile that Calvin married a widowed woman by the name of Idelette de Bure in 1540.

Unfortunately, there is little to nothing known about Calvin’s married life.  What can be deduced is that they did have one child, a boy, who died prematurely. [5] In addition, due to continual bouts with illness, Calvin’s wife Idelette died nearly nine years after they eloped (T.H.L. Parker, John Calvin: A Biography, pgs. 120-121). 

Finally, it is uncertain about the marital happiness that Calvin and his wife experienced, for even Theodore Beza remarked, “[Calvin] lived in marriage for about nine years in perfect chastity” (Bernard Cottret, Calvin: A Biography, pg. 139).

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In the two years leading up to John Calvin’s first tenure at the city of Geneva, he spent his exile in Basel, Switzerland from 1534 to 1536.  During his time at Basel, Calvin published his first edition of the Institutes of Christian Religion.

In the year of 1536, France granted a temporary amnesty to those who originally fled the general persecution in Paris.  Therefore, Calvin returned to gather his belongings and to take along with him his brother Antoine and his sister Marie.  Upon gathering his belongings and family, Calvin set-off for Strasbourg to continue his life of literary production, which he always intended to do.  However, due to a war taking place in eastern France between Charles V and Francis I, troop movements blocked the road to Strasbourg.  Consequently, Calvin providentially detoured to the city of Geneva with the intention of staying only one night in the town.

During John Calvin’s stay in Geneva a gentleman by the name of William Farel discovered that the young Calvin was residing at a particular lodge for the evening.  At the time, Farel was considered the leader of the Reformation in Geneva, and passionately vied for Calvin to stay for the accomplishment of the work needed to be done in the city.  However, Calvin himself argued with Farel in that he was not the man cut out for the work.  Calvin and Farel’s exchange is best summarized by E.M. Johnson, who observed,

You, John Calvin, insist on the importance of your studies, but I declare in the name of Almighty God, that his curse will come upon you if you refuse your help in this work, for then you will be seeking your own interests, instead of the honor of Christ.

Calvin, reflecting upon this event in his commentary on the Psalms, acknowledged,

Farel, who burned with an extraordinary zeal to advance the gospel, immediately learned that my heart was set upon devoting myself to private studies, for which I wished to keep myself free from other pursuits, and finding that he gained nothing by entreaties, he proceeded to utter an imprecation that God would curse my retirement, and the tranquility of the studies which I sought, if I should withdraw and refuse to give assistance, when the necessity was so urgent.  BY this imprecation I was so stricken with terror, that I desisted from the journey which I had undertaken.

In fact, Calvin once commented that “Master Farel kept me in Geneva, not so much by advice and exhortation as by a dreadful adjuration, as if God from on high had extended his hand over me to stop me.”  Due the decree of God and the insistence of Farel, the course of Geneva and the world would forever be changed.

There was much work that needed to be done and there was much worked accomplished in the city of Geneva during Calvin’s first tenure.  In year of 1536, Calvin composed a catechism of Christian doctrine, while William Farel wrote a Confession of Faith for the church of Geneva.  These measures were officially adopted in the year of 1537 and led to the promotion of education amongst the youth, the reformation of marriage customs, the encouragement of psalmody, and the restraint of vice.  Even though these measures positively influenced Geneva, it was these same measures, namely, disputes over excommunication and the liturgy of the Lord’s Supper that would eventually lead to the exile of both Calvin and Farel in the year of 1538. 

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From Calvin’s Bible Commentaries: Philippians, Colossians, and Thessalonians:

From Colossians 1.18 he concludes, that supremacy belongs to him [Jesus] in all things.  For if he is the Author and Restorer of  all things, it is manifest that mnor is jstly due to hi.  At the same time the phrase in omnibus (in all things) may be taken in two ways – either over all creatures, or, in everything.  This, however, is of no great importance, for the simple meaning is, that all things are subjected to his sway (pgs. 128-129).

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Although an exact date of John Calvin’s conversion cannot be determined, we can gather that “Sometime between the completion of the commentary (Seneca’s De Clementia) and the end of 1533 Calvin was converted and adopted the ideas of the Reformation” (Earle Cairns, Christianity Through the Centuries, pg. 302).

Knowing that Calvin was a man that vehemently contended for the grace of God in choosing man unto salvation, we can ascertain that Calvin did not choose God, but that God chose Calvin according to his doctrine.  This thought is confirmed by the words of Calvin himself in reflecting back upon his salvific experience,

When I was as yet a very little boy, my father had destined me for the study of theology. But afterwards when he considered that the legal profession commonly raised those who followed it to wealth this prospect induced him suddenly to change his purpose. Thus it came to pass, that I was withdrawn from the study of philosophy, and was put to the study of law. To this pursuit I endeavored faithfully to apply myself in obedience to the will of my father; but God, by the secret guidance of his providence, at length gave a different direction to my course. And first, since I was too obstinately devoted to the superstitions of Popery to be easily extricated from so profound an abyss of mire, God by a sudden conversion subdued and brought my mind to a teachable frame, which was more hardened in such matters than might have been expected from one at my early period of life Having thus received some taste and knowledge of true godliness I was immediately inflamed with so intense a desire to make progress therein, that although I did not altogether leave off other studies, I yet pursued them with less ardor (John Calvin, Commentary on the Psalms).

Although Calvin was converted during this time and is known to have been committed to a moderate reformist party, it is believed that Calvin still possessed a certain affinity for the Catholic Church.  This is thought to be the case because it was not until the spring of 1534 that Calvin returned to Noyon in order to surrender his benefices back to the church in order to officially sever his relationship with her (T.H.L. Parker, John Calvin: A Biography, pg. 34).  However, based upon the following reasons, I personally believe that Calvin did not have an affinity for the Catholic Church, but was merely delayed in officially severing his relationship with her.

Why Did Calvin Delay in Severing His Relationship with the Catholic Church?

As alluded to earlier, it is known that Calvin was involved with a moderate reformist party.  A fellow member of this group, Nicolas Cop, was “the new rector of the University of Paris” and was scheduled to address the students and faculty on November 1, 1533,  for the upcoming winter term (Bernard Cottret, Calvin: A Biography, pg. 74) .  It was at this ceremony that Cop delivered a message based upon the Sermon on the Mount that possessed Lutheran-like doctrines and the new spirit of the reformation sweeping through Europe.  In fact, Cop and Calvin’s relationship was so close at the time, that it has been suggested that Calvin either assisted Cop in preparing, or that he wrote the entirety of his message.  Nevertheless, due this address, both Cop and Calvin fled the city of Paris due to the general persecution that broke out against what King Francis I called, “the cursed Lutheran sect” (John Piper, The Divine Majesty of the Word).  As a result of this persecution and a reward that was given for information leading to arrest of Calvin, it is widely known that he hid throughout France in multiple locations in order to save his life. It is for these reasons that I believe Calvin was incapable of returning to Noyon in order to officially sever his ties with the Catholic Church. Therefore, I contend that Calvin was wholeheartedly committed to Jesus Christ and the movement of the reformation itself.

Last time we left off with John Calvin’s studies at the College de la Marche and a comment about his intellectual abilities that garnered him recognition from the church officials.  Today we’re going to delve deeper into Calvin’s experience at de la March, as well as the remainder of his scholastic years, so that we can observe how the different educational institutions shaped his thought as an eventual Protestant Reformer.

College de la Marche

The College de la Marche was located in Paris and served as a branch to the University of Paris.  While attending this fine establishment Calvin would have been trained in the areas of French, Latin, and grammar in preparation for his studies in the arts, namely, theology (T.H.L. Parker, John Calvin, pg. 5).  While attending de la Marche Calvin quickly excelled in his studies and was transferred to the College de Montaigu to further study theology (Elsie M. Johnson, The Man of Geneva: The Story of John Calvin, pg. 17).

College de Montaigu

The College de Montaigu was both an educational monastery and religious community known for means of absolute harshness in the education of their students (Parker, pg. 8).  “There was a strict control of moral life” begins Parker, “pupils were taught to search their consciences in preparation for the regular public confession of sins; denunciation of one another was demanded and a weekly examination into behavior was conducted” (Parker, pg. 8).  One can only imagine that such an environment exasperated Calvin’s work ethic and zeal in living a righteous life and denouncing the faults and failures of his classmates.  This proves to be the case since Calvin came to be known as “the accusative case” by his peers (Parker, pg. 8). Even though the school was known to have been strict in its ways, it’s believed that Calvin would have bypassed some of the schools rigorous ways due to his “respectable provincial income” as a cameriste (paying guest) (Bernard Cottret, Calvin: A Biography, pg. 16).  Although both John and his father, Gerard, had purposed for him to study theology, there was a drastic change that was to take place in John’s life at the age of twenty. Read the rest of this entry »

This July 10^th marks the 500^th year anniversary of the birth of the Great Protestant Reformer John Calvin.  To commemorate his life and legacy I would like for us to travel back in time and recollect his life, work, and continuing influence today.  So join me over the next few weeks as we turn the pages of history and remember John Calvin. 

Calvin’s Early Life

On the 10^th of July, 1509, in the town of Noyon, France (located 60 miles north of Paris); Jean Chauvin was born to Gerard and Jeanne le Franc Cauvin and was the second of three sons who survived infancy.  Today Jean Cauvin is best known as John Calvin (It is believed that Calvin “is a later corruption of “Cauvin,” which is derived from the Latin ‘Calvinus’” (Bernart Cottret, Calvin: A Biography, pg. 9).  To help place the birth of Calvin in historical context, especially in relationship to the Protestant Reformation, the year 1509 also marked the beginning of Martin Luther’s academic career as a teacher in Wittenberg at the age of 25 (John Piper, The Divine Majesty of the Word: John Calvin, The Man and His Preaching, pg. 4).

Gerard and Jeanne le Franc were a respectable middle class family for their time.  His father, Gerard Cauvin, was known to have been “a man of good understanding and judgment” (Cottret, pg. 4).  He was a man of humble beginnings that rose in the steps of respectability within his community as a town clerk.  His position and uprightness later gained him recognition by the Episcopal court who later granted him the duties of an “agent fiscal, Episcopal secretary, and finally procurator of the cathedral chapter” (Cottret, pg. 11).  Read the rest of this entry »