In 1509, while Luther was preparing for a doctorate at Wittenberg, John Calvin (1509–
To understand Calvin’s Geneva, it is necessary to understand Calvin’s ideas. These he embodied in The Institutes of the Christian Religion, first published in 1536 and modified several times afterward. The cornerstone of Calvin’s theology was his belief in the absolute sovereignty and omnipotence of God and the total weakness of humanity. Before the infinite power of God, he asserted, men and women are as insignificant as grains of sand.
Calvin did not ascribe free will to human beings, because that would detract from the sovereignty of God. According to his beliefs, men and women could not actively work to achieve salvation; rather, God decided at the beginning of time who would be saved and who damned. This viewpoint constitutes the theological principle called predestination. Many people consider the doctrine of predestination, which dates back to Saint Augustine and Saint Paul, to be a pessimistic view of the nature of God. But “this terrible decree,” as even Calvin called it, did not lead to pessimism or fatalism. Instead, although Calvinists believed that one’s own actions could do nothing to change one’s fate, many came to believe that hard work, thrift, and moral conduct could serve as signs that one was among the “elect” chosen for salvation. Any occupation or profession could be a God-
Calvin transformed Geneva into a community based on his religious principles. The most powerful organization in the city became the Consistory, a group of laymen and pastors charged with investigating and disciplining deviations from proper doctrine and conduct. (See “Viewpoints 15.2: Wang Yangming and John Calvin Encourage Proper Behavior.”)
Religious refugees from France, England, Spain, Scotland, and Italy visited Calvin’s Geneva, which became the model of a Christian community for many. Subsequently, the Reformed Church of Calvin served as the model for the Presbyterian Church in Scotland, the Huguenot (HYOO-