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"Institutes of the Christian Religion" is the world-changing book of Christian theology by John Calvin, the French pastor, reformer, and theologian. First published in Latin in 1536 and French in 1541, Calvin wrote the book to defend and support his fellow reformers and critics of the Catholic Church, who were facing persecution and death during the Protestant Reformation in Europe. Calvin's work was met with much support and he became an increasingly popular figure in the Protestant Reformation, which envisioned a Christian religion independent from the doctrine and control of Rome. Calvin continued to expand on his ideas and further define what this new church would look like with several new, longer editions of the "Institutes" published over the next twenty years. The authoritative edition was published by Calvin in 1559 and remains widely read and studied the world over. Calvin's influential work is both an introductory text for those new to the Protestant religion and a spirited attack against the teachings of the Roman Catholic Church. Calvin helped create a new theology that placed absolute importance on the sovereignty of God in matters of salvation and justified its doctrine by faith alone. The "Institutes" remains an important read for students of theology and Western history. This edition follows the translation of John Allen.… (altro)
5 star because of the impact of this book (actually 4 books/volumes) on Protestant Christianity and what it attempted to accomplish. This book is meant as a survey of the Christian faith for those in the Reformed tradition during the 16th century. It would not pass as an academic work today, but nor was intended to do this. For that reason, one needs to look past the ad hominem arguments and generally proof-texting of Scripture. Calvin dealt with the exegesis in his commentaries, and so more detail should be expected there. The reader should also appreciate the context. Calvin is writing to guide Protestant Christians who must have answers for why they reject Roman Catholicism. So, much of Calvin's attention, especially in book 4, is given to critique (to put it mildly) of the papacy and RC system, with regard to soteriology, sacraments, the priesthood, and just about anything else one can think of.
While citing the church fathers from time to time, Calvin leans heavily on Augustine as his primary ancient authority. This comes with strengths and weaknesses. A major weakness, from my perspective, is an embrace of an exhaustive, meticulous view of God's sovereignty. This leads Calvin to assert (and in this regard he does more asserting than arguing) not only that God is the cause, directly or indirectly, of everything that happens in creation history (both good and evil), but also that God has two wills, one revealed and one secret. This latter assertion is especially problematic, since, as others have pointed out, it locates God's goodness in his will (i.e., whatever God wills is "good" because God willed it), rather than his moral character. This means that God ends up ordaining sin and evil (although Calvinists would likely appeal to mystery and a compatibilist view of human free will in articulating this). A dual-willed God is a serious theological dilemma. But that aside, the use of Scripture to support Calvin's view of divine determinism is weak, and again, he tends on these issues to assert rather than argue (relevant texts are Rom 9, John 6, Eph 1, etc.). He seems, for example, to assume individual soteriology when context would more naturally lead to corporate and missional applications.
I was expecting Calvin's arguments for his soteriology, including his definitions of predestination and election to be stronger, but I realized he was more or less outlining these almost for advanced catechism purposes and not to make theological arguments that would stand scrutiny, especially recent arguments. It is notable that Calvin departs significantly from the first three centuries of Christian theology, as did Augustine, regarding his view of human free will and responsibility. And Calvin identifies several times that he is confused at the lack of coherence he interprets in the writings of the early church fathers before Augustine. I think more accurately, Calvin just doesn't like what they stated.
I was initially going to give this a 4 star rating due to the weak argumentation for his view of sovereignty (not simply that I disagree with it, but that he doesn't argue it well). But I changed my mind to give Calvin 5 stars for the reasons I noted at the outset. It also needs to be noted that Calvin does very good work in many other areas of explaining his theology. His section on the Lord's Supper as "real presence" is compelling and well argued. He also inserts pastoral exhortations at various places throughout, almost as expressions of praise (sermon-like style). There's lots to like in this very famous work of Calvin's and I'm glad I took the time to read it. ( )
wow. cant believe I got through this. a I also cant believe that i understood as much as I did ... will need to revisit to study or review I'm sure. but lots to chew on from this book ( )
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[Preface to the Hendrickson Edition] The Protestant Reformation boasts a constellation of star players: Martin Luther, John Wycliffe, Jan Hus, Ulrich Zwingli, John Calvin, John Knox, Thomas Cranmer.
[Original Translator's Preface(1581)] T[homas] N[orton], the Translator; to the Reader.
Good reader, here is no offered you, the fourth time printed in English, Mr. Calvin's book of the Institutes of Christian Religion; a book of great labor to the author, and of great profit to the church of God.
[Prefatory Address by John Calvin to Francis I, King of France (1536)] Sire--When I first engaged in this work, nothing was farther from my thoughts than to write what should afterward be presented to you Majesty.
[Epistle to the Reader (Calvin, 1539)]
Prefixed to the second edition, published at Strasburg in 1539.
In the first edition of this work, having no expectation of the success which God has, in his goodness, been pleased to give it, I had, for the greater part, performed my office perfunctorily, as is usual in trivial undertakings.
[Subject of the Present Work (Calvin, 1545) Prefixed to the French edition, published at Geneva in 1545]
In order that my readers may be the better able to profit by the present work, I am desirous briefly to point out the advantage which they may derive from it.
[Epistle to the Reader (Calvin, 1559) Prefixed to the last edition, revised by the author.]
In the first edition of this work, having not the least expectation of the success which God, in his boundless goodness, has been pleased to give it, I had, for the greater par, performed my task in a perfunctory manner (as is usual in trivial undertakings); but when I understood that is had been received, by almost all the pious, with a favor which I had never dared to ask, far less to hope for, the more I was sincerely conscious that the reception was beyond my deserts, the greater I though my ingratitude would be, if, to the very kind wishes which had been expressed toward me, and which seemed of their own accord to invite me to diligence, I did not endeavor to respond, at least according to my humble ability.
[Method and Arrangement, or Subject of the Whole Work From an Epitome of the Institutions, by Gaspar Olevian
The subject handled by the author of these Christian Institutes is twofold: the former, the knowledge of God, which leads to a blessed immortality; and the latter(which is subordinate to the former), the knowledge of ourselves.
The first book treats of the knowledge of God the Creator.
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[Preface to the Hendrickson Edition] We suggest you read the work itself. Consider its context, in sixteenth-century Reformation Europe, and judge it on its own merits.
I confess, indeed, it is not finely and pleasantly written nor carries with it such delightful grace of speech as some great wise men have bestowed upon some foolisher things, yet it contains sound truth set forth with faithful plainness, without wrong done to the author's meaning; and so, if you accept and use it, you shall not fail to have great profit thereby, and I shall think my labor very well employed.
[Method and Arrangement, or Subject of the Whole Work From an Epitome of the Institutions, by Gaspar Olevian
Such is the arrangement of the Institutes which may be thus summed up: Man being at first created upright, but afterward being not partially but totally ruined, finds his entire salvation out of himself in Christ, to whom being united by the Holy Spirit freely given without any foresight of future works, he thereby obtains a double blessing, i.e., full imputation of righteousness, which goes along with us eve to the grave, and the commencement of sanctification, which daily advances till at length it is perfected in the day of regeneration or resurrection of the body, and this, in order that the great mercy of God may be celebrated in the heavenly mansions throughout eternity.
And that our courage may not fail, Paul stimulates us by the additional consideration (1 Cor 7:23), that we were redeemed by Christ at the great price which our redemption cost him, in order that we might not yield a slavish obedience to the depraved wishes of men, far less do homage to their impiety.
"Institutes of the Christian Religion" is the world-changing book of Christian theology by John Calvin, the French pastor, reformer, and theologian. First published in Latin in 1536 and French in 1541, Calvin wrote the book to defend and support his fellow reformers and critics of the Catholic Church, who were facing persecution and death during the Protestant Reformation in Europe. Calvin's work was met with much support and he became an increasingly popular figure in the Protestant Reformation, which envisioned a Christian religion independent from the doctrine and control of Rome. Calvin continued to expand on his ideas and further define what this new church would look like with several new, longer editions of the "Institutes" published over the next twenty years. The authoritative edition was published by Calvin in 1559 and remains widely read and studied the world over. Calvin's influential work is both an introductory text for those new to the Protestant religion and a spirited attack against the teachings of the Roman Catholic Church. Calvin helped create a new theology that placed absolute importance on the sovereignty of God in matters of salvation and justified its doctrine by faith alone. The "Institutes" remains an important read for students of theology and Western history. This edition follows the translation of John Allen.
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Reading the Institutes
5
While citing the church fathers from time to time, Calvin leans heavily on Augustine as his primary ancient authority. This comes with strengths and weaknesses. A major weakness, from my perspective, is an embrace of an exhaustive, meticulous view of God's sovereignty. This leads Calvin to assert (and in this regard he does more asserting than arguing) not only that God is the cause, directly or indirectly, of everything that happens in creation history (both good and evil), but also that God has two wills, one revealed and one secret. This latter assertion is especially problematic, since, as others have pointed out, it locates God's goodness in his will (i.e., whatever God wills is "good" because God willed it), rather than his moral character. This means that God ends up ordaining sin and evil (although Calvinists would likely appeal to mystery and a compatibilist view of human free will in articulating this). A dual-willed God is a serious theological dilemma. But that aside, the use of Scripture to support Calvin's view of divine determinism is weak, and again, he tends on these issues to assert rather than argue (relevant texts are Rom 9, John 6, Eph 1, etc.). He seems, for example, to assume individual soteriology when context would more naturally lead to corporate and missional applications.
I was expecting Calvin's arguments for his soteriology, including his definitions of predestination and election to be stronger, but I realized he was more or less outlining these almost for advanced catechism purposes and not to make theological arguments that would stand scrutiny, especially recent arguments. It is notable that Calvin departs significantly from the first three centuries of Christian theology, as did Augustine, regarding his view of human free will and responsibility. And Calvin identifies several times that he is confused at the lack of coherence he interprets in the writings of the early church fathers before Augustine. I think more accurately, Calvin just doesn't like what they stated.
I was initially going to give this a 4 star rating due to the weak argumentation for his view of sovereignty (not simply that I disagree with it, but that he doesn't argue it well). But I changed my mind to give Calvin 5 stars for the reasons I noted at the outset. It also needs to be noted that Calvin does very good work in many other areas of explaining his theology. His section on the Lord's Supper as "real presence" is compelling and well argued. He also inserts pastoral exhortations at various places throughout, almost as expressions of praise (sermon-like style). There's lots to like in this very famous work of Calvin's and I'm glad I took the time to read it. (