John Calvin, Articles Concerning Predestination (c. 1560) and The Necessity of Reforming the Church (1543)

Studying in Paris at the same time as Ignatius of Loyola (1491–1556) in 1533–1534, Frenchman John Calvin (1509–1564) became a convert to the reform movement. Fleeing the dangers of Paris, Calvin settled in Geneva and produced the first edition of his famous treatise, Institutes of the Christian Religion, in 1536. With Guillaume Farel (1489–1565), he began to implement a program of religious and moral reform. Calvin and Farel soon clashed with the city’s leaders, who were unwilling to go along with the radical disciplinary measures they proposed, as the measures would have made the city a virtual theocracy—a state governed by officials in the name of God. Although banished from the city in 1537, Calvin and Farel were invited back in 1540. Calvin then began to build a godly city, making Geneva a haven for reformers and a training ground for preachers. The first excerpt that follows, “Articles Concerning Predestination,” was written late in Calvin’s life and is one of the simplest explanations of his doctrine. The second excerpt, from “The Necessity of Reforming the Church,” addresses the problem of idolatry, especially the cult of the saints.

From Calvin: Theological Treatises, vol. 22, trans. Rev. J. K. S. Reid (Philadelphia, PA: The Westminster Press, 1954), 179, 188–91.

Articles Concerning Predestination

Before the first man was created, God in his eternal counsel had determined what he willed to be done with the whole human race.

In the hidden counsel of God it was determined that Adam should fall from the unimpaired condition of his nature, and by his defection should involve all his posterity in sentence of eternal death.

Upon the same decree depends the distinction between elect and reprobate:¹ as he adopted some for himself for salvation, he destined others for eternal ruin.

While the reprobate are the vessels of the just wrath of God, and the elect vessels of his compassion, the ground of the distinction is to be sought in the pure will of God alone, which is the supreme rule of justice.

While the elect receive the grace of adoption by faith, their election does not depend on faith but is prior in time and order.

As the beginning of faith and perseverance in it arises from the gratuitous election of God, none are truly illuminated with faith, and none granted the spirit of regeneration, except those whom God elects. But it is necessary that the reprobate remain in their blindness or be deprived of such portion of faith as is in them.

While we are elected in Christ, nevertheless that God reckons us among his own is prior in order to his making us members of Christ.

While the will of God is the supreme and primary cause of all things, and God holds the devil and the godless subject to his will, nevertheless God cannot be called the cause of sin, nor the author of evil, nor subject of any guilt. . . .

The Necessity of Reforming the Church

. . . Both sides confess that in the sight of God idolatry is an execrable crime. But when we attack the worship of images, our adversaries immediately take the opposite side, and lend support to the crime which they had with us verbally condemned. . . . For they strenuously defend the veneration of images, though they condemn idolatry. But these ingenious men deny that the honor which they pay to images is worship, as if, when compared with ancient idolatry, it were possible to see any difference. Idolaters pretended that they worshipped the celestial gods, though under corporeal figures which represented them. What else do our adversaries pretend? But is God satisfied with such excuses? Did the prophets on this account cease to rebuke the madness of the Egyptians, when, out of the secret mysteries of their theology, they drew subtle distinctions under which to screen themselves? What too do we suppose the brazen serpent which the Jews worshipped to have been, but something which they honored as a representation of God? . . .

I have not yet adverted to the grosser superstitions, though these cannot be confined to the ignorant, since they are approved by public consent. They adorn their idols now with flowers and chaplets, now with robes, vests, girdles, purses, and frivolities of every kind. They light tapers and burn incense before them, and carry them on their shoulders in solemn state. They assemble from long distances to one statue, though they have similar things at home. Likewise, though in one shrine there may be several images, of the Virgin Mary, or someone else, they pass these by, and one is frequented as if it were more divine. When they pray to the image of Christopher or Barbara, they mutter the Lord’s Prayer and the angel’s salutation. The fairer or dingier the images are, the greater is their excellence supposed to be. They find new commendation in fabulous miracles. Some they pretend to have spoken, others to have extinguished a fire in the church by trampling on it, others to have moved of their own accord to a new abode, others to have dropped from heaven. While the whole world teems with these and similar delusions, and the fact is perfectly notorious, we who have brought back the worship of the one God to the rule of his Word, who are blameless in this matter, and have purged our churches, not only of idolatry but of superstition also, are accused of violating the worship of God, because we have discarded the worship of images. . . .

. . . As to the matter of relics, it is almost incredible how impudently the world has been cheated. I can mention three relics of our Savior’s circumcision; likewise fourteen nails which are exhibited for the three by which the soldiers cast lots; two inscriptions that were placed over the cross; three blades of the spear by which our Savior’s side was pierced, and about five sets of linen clothes which wrapped his body in the tomb. Besides they show all the articles used at the institution of the Lord’s Supper, and endless absurdities of this kind. There is no saint of any celebrity of whom two or three bodies are not in existence. I can name the place where a piece of pumice-stone was long held in high veneration as the skull of Peter. Decency will not permit me to mention fouler exhibitions. It is therefore undeservedly that we are blamed for having studied to purify the Church of God from such impurities.

In regard to the worship of God, our adversaries next accuse us, because, in omitting trivialities not only foolish but also tending to hypocrisy, we worship God more simply. . . .

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