Myth #4: Calvin’s emphasis on monergistic soteriology has an antinomian bent.
In answering this question—“How can I live a life to the glory of God?”—Calvin was led to insist on the necessity of good works in the Christian life. Though none are saved by works, Calvin is nevertheless insistent that none are saved without them. As the French Reformer put it on one occasion:
The faithful are never reconciled to God without the gift of sanctification, yea, to this end are we justified, that afterward, we might worship God in holiness of life. For Christ does not otherwise wash us with his blood and by his satisfaction reconcile God to us, unless he makes partakers of his Spirit, which renews us into a holy life.9
By the power of the indwelling Holy Spirit, the life of a Christian should be one that is holy and filled with works that are truly good. In fact, Scripture, Calvin noted, sets forth Christ as the pattern to which his followers must conform their lives.10 As Tony Lane notes, Calvin here provides his own version of the late medieval theme of the imitation of Christ, a focus that had produced such books as Thomas à Kempis’s
The Imitation of Christ.11 It is also noteworthy that Calvin does not turn the believer to the Decalogue for the ultimate pattern of holiness. Rather, he simply points the Christian disciple to Christ. Ever the realist, Calvin is well aware of the fact that such a life of discipleship can never issue in perfection in this world. But with “sincere simplicity” the believer must seek to make steady, daily progress towards the goal of perfect holiness, a goal that will only be realized in the world to come.12
And what does the life of Christian discipleship, a life of good works, look like? Well, first of all, it is marked by self-denial, the recognition that the Christian does not belong to himself or herself, but belongs totally to God and is to live for God’s glory. In Calvin’s words:
Even though the law of the Lord provides the finest and best-disposed method of ordering a man’s life, it seemed good to the Heavenly Teacher to shape his people by an even more explicit plan to that rule which he had set forth in the law. Here, then, is the beginning of this plan: the duty of believers is “to present their bodies to God as a living sacrifice, holy and acceptable to him” [
Romans 12:1] …we are consecrated and dedicated to God in order that we may hereafter think, speak, meditate, and do, nothing except to his glory. 13
It has often been maintained that Calvin, like the sixteenth-century Reformers in general, had a poorly developed missiology, that missions were an area to which they gave little thought. Yes, this argument runs, they rediscovered the apostolic gospel, but they had no vision to spread it to the uttermost parts of the earth. In some quarters, it is considered axiomatic that the Reformers had no concern for overseas missions to non-Christians and that they evidence no recognition of the entire missionary dimension of the church.
Now, it is vital to recognize that, as Scott Hendrix has shown, the Reformation was the attempt to “make European culture more Christian than it had been. It was, if you will, an attempt to reroot faith, to rechristianize Europe.”14 In the eyes of the Reformers, this program involved two accompanying convictions. First, they considered what passed for Christianity in late mediaeval Europe as sub-Christian at best, pagan at worst. As John Calvin put it in his
Reply to Sadoleto (1539):
. . . the light of divine truth had been extinguished, the Word of God buried, the virtue of Christ left in profound oblivion, and the pastoral office subverted. Meanwhile, impiety so stalked abroad that almost no doctrine of religion was pure from admixture, no ceremony free from error, no part, however minute, of divine worship untarnished by superstition.15
The Reformers did indeed view their task as a missionary one: they were planting true Christian churches.16
There are innumerable examples of Calvin’s mission-mindedness in his writings. For instance, in his comments on
Isaiah 12:5, Calvin deals with a common misinterpretation of God’s divine sovereignty.
[Isaiah] shows that it is our duty to proclaim the goodness of God to every nation. While we exhort and encourage others, we must not at the same time sit down in indolence, but it is proper that we set an example before others; for nothing can be more absurd than to see lazy and slothful men who are exciting other men to praise God.17
Calvin was rightly convinced that one major way in which God uses his people for the conversion of others is through prayer—their prayers for the conversion of unbelievers.18 In Calvin’s words, God “bids us to pray for the salvation of unbelievers”19 and Scripture passages like
1 Timothy 2:4 encourage us not to “cease to pray for all people in general.”20 We see this conviction at work in Calvin’s own prayers, a good number of which have been recorded for us at the end of his sermons. Each of his sermons on Deuteronomy, for instance, ends with a prayer that runs something like this: “may it please him [i.e. God] to grant this [saving] grace, not only to us but also to all peoples and nations of the earth.”21 In fact, in the liturgy that Calvin drew up for his church in Geneva, there is this prayer:
We pray you now, O most gracious God and merciful Father, for all people everywhere. As it is your will to be acknowledged as the Saviour of the whole world, through the redemption wrought by Your Son Jesus Christ, grant that those who are still estranged from the knowledge of him, being in the darkness and captivity of error and ignorance, may be brought by the illumination of your Holy Spirit and the preaching of your gospel to the right way of salvation, which is to know You, the only true God, and Jesus Christ whom you have sent.22
It also needs noting that Calvin and the Genevan pastors helped further the work of Reformation evangelism in Europe through print media. In fact, by Calvin’s death, his interest in Christian publishing meant that there were no less than thirty-four printing houses in Geneva that printed Bibles and Christian literature in a variety of European languages. In the 1550s Geneva was particularly a hive of biblical editions and translations. There was, for example: Robert Estienne’s Greek New Testament of 1551, which divided the text into verses for the first time; a new edition of the Vulgate; an Italian translation and Spanish translation in 1555 and 1556, respectively; and at least twenty-two editions of the French Bible. And in 1560 a complete English translation of the Bible was printed sometime between April 10 and May 30 of that year. This was the
Geneva Bible, the bedrock of early English Puritanism.
Calvin was vitally concerned about the evangelization of his native land, France, and his countrymen, the French. It has been estimated that by 1562 some 2,150 congregations had been established in France with around two million members, many of them converted through the witness of men trained in Geneva.23 That two million comprised 50% of the upper and middle classes and a full 10% of the entire population. The growth is enormous when one reckons that at the time of Calvin’s conversion, in the early 1530s, there were probably no more than a couple of thousand Evangelicals in France.
But Calvin was concerned for not only France but also for the reformation of the church in places like Scotland, England, and Spain, as well as Poland, Hungary, and the Netherlands. He even encouraged a mission to Brazil in 1555, which turned out, though, to be a failure.24 It is noteworthy that when the church in Geneva heard of this Brazilian opportunity, contemporary chronicler (and participant in the mission to Brazil) Jean de Léry recorded that “Upon . . . hearing this news, the church of Geneva at once gave thanks to God for the extension of the reign of Jesus Christ in a country so distant and likewise so foreign and among a nation entirely without the knowledge of the true God.”25
1
1
