Caryl Productions with Cult & Occult Expert Caryl Matrisciana - Calvinism: Spiritual Fusion

Calvinism: Spiritual Fusion - Article 6 of 11

This summer the Protestant world celebrates the quincentennial birth of John Calvin, one of the 16th century reformers of Catholicism. We continue below with # 6 of the 11 part weekly series titled The Subtle Dangers of Spiritual Fusion, to examine more closely the life, theology and legacy of this man who has greatly impacted the complexion of Christianity the past 500 years. Brenda a former follower of Calvin for 14 years shares her insights and research after departing from his teaching. Picking up from last week's discussion of his alignment with the reformation of Catholicism, we take a look at his account of that conversion.

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John Calvin's Conversion

John Calvin's conversion has been the subject of much debate and controversy within Christendom. His 'sudden conversion' to the reformation of Catholicism remains an enigma and mystery to this day since he only directly referred to it once in all his voluminous writings.1 Biblically speaking, true conversion is a sinner’s whole hearted embrace, by faith, of Jesus Christ as God who died on the cross to shed His blood as payment for the sins of the whole world. Calvin's only reference to this life changing event is found in the preface of his “Commentary on the Book of Psalms” written in 1557 which is recorded by Lawrence Vance in his book, "The Other Side of Calvinism." The question to keep in mind is, "What exactly was John Calvin converting to?" Vance writes;

And, in the first place, because I was so obstinately addicted to the superstitions of the papacy that it was very hard to draw me from that deep slough, by a sudden conversion he subdued and reduced my heart to docility, which, for my age, was over-much hardened in such matters. Having consequently received some taste and knowledge of true piety, I was forthwith inflamed with so great a desire to reap benefit from it that, although I did not at all abandon other studies, I yet devoted myself to them more indifferently. Now I was greatly astonished that, before a year passed, all those who had some desire for pure doctrine betook themselves to me in order to learn, although I myself had done little more than begin.2

Since John Calvin has influenced countless numbers within the evangelical world, and because many consider Calvinism to be the truest expression of the gospel,3 it is important that his own conversion account be examined in detail. When John Calvin wrote “he was addicted to the superstitions of the Papacy," he was saying he had once fully believed the Pope was the Vicar of Christ who had power to speak and act for God on earth. When he also wrote, “it was very hard to draw me from that deep slough” he recalled how completely committed to the Papacy he was at one time, but later came to view that office and the power it exercised over him as a stagnant bog that held him.

Calvin then writes, “by a sudden conversion he subdued and reduced my heart to docility, which…was over-much hardened in such matters” meaning his change of heart away from Roman Catholicism’s Papal authority occurred suddenly, yet he easily transitioned from his strong adherence to the Pope in, what he considers, a submissive way. John Calvin explains his conversion from the Papacy as “Having consequently received some taste and knowledge of true piety…was forthwith inflamed with so great a desire to reap benefit from it.” Here Calvin is explaining he tasted true piety, greatly desired this piety and realized he could benefit from it. We need to remember that Calvin, like the other Catholic reformers of his day, was reforming Romanism. From his only statement of conversion, he appears to be converting from the Papacy to true piety. True Biblical conversion does not place faith in ‘true piety,’ which is religiosity, but in “our great God and Savior, Jesus Christ,” Titus 2:13. Notice this one and only reference to his conversion doesn't mention placing faith in Jesus Christ, His death on the cross or His shed blood for the forgiveness of sins as Romans 3:25 teaches; “God presented him as a sacrifice of atonement, through faith in his blood.” Keep in mind his testimony, quoted by Vance and held up by his supporters, is his only conversion story. Departing from the errors of the Papacy does not insure that John Calvin arrived at true faith. In fact, being inflamed with knowledge of true piety that provided "benefit" argues against it. 2 Peter 2:20 says, “For if, after they have escaped the defilements of the world by the knowledge of the Lord and Savior Jesus Christ, they are again entangled in them and are overcome, the last state has become worse for them than the first.”

True conversion is explained in the Bible as the giving of one’s whole mind, body, soul and strength to the Lord Jesus in full faith that He is God incarnate who died on the cross and shed His blood for all the sins of all mankind (Teaching Tool, pg. 32). Mark 12:30a, ‘And you shall love the LORD your God with all your heart, with all your soul, with all your mind, and with all your strength.’ Faith completely trusts that Christ's blood has cleansed the sinner of all their sin as seen in Colossians 1:20, ‘and through Him to reconcile all things to Himself, having made peace through the blood of His cross.’ True faith loves and rejoices in God through the inner man. 1 Peter 1:8, ‘and though you have not seen Him, you love Him, and though you do not see Him now, but believe in Him, you greatly rejoice with joy inexpressible and full of glory.’

Since John Calvin didn't express faith in the gospel according to the tenets of Scripture, what was this spirit that inflamed and captivated his thinking? Jesus tells us in John 16:8 that the Spirit of Truth will "convict the world of sin, righteousness and judgment " rather than fill us with a sense of piety we can benefit from. The Spirit of God points the sinner toward repenting over sin, the need to believe the true gospel and embracing Jesus Christ as both Savior and Lord. The spirit of Calvin’s day, reflected in his education, was one that injected ancient Greek, Roman philosophy and humanism (spirit of free thinking and inquiry) into an already corrupt Roman Catholic religious system.

Since piety concerns itself with religious observances, restraining the flesh and appeasing God through actions, we see that ‘knowledge of true piety’ isn’t the same as true faith. True faith focuses on walking by God's Holy Spirit which results in conforming to Jesus' character and therefore living consistent with His teachings in the Word, rather than walking in religiousity by self-effort or according to traditions or philosophies of man which produces works of the flesh. Works of the flesh differ from those which Paul explains to be in compliance with the Holy Spirit as we abide in Jesus, "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them."(Ephesians 2.10).

Notice how the apostle Paul addresses the issue of placing assurance in the flesh in Philippians 3:3, “we who worship by the Spirit of God, who glory in Christ Jesus, and who put no confidence in the flesh.” Piety is closely associated in legalism for which Jesus rebuked the Pharisees, “Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which on the outside appear beautiful, but inside they are full of dead men's bones and all uncleanness” (Matthew 23:27). Jesus also identified, “THIS PEOPLE HONORS ME WITH THEIR LIPS, BUT THEIR HEART IS FAR AWAY FROM ME” (Matthew 15:8). Piety is also associated with asceticism, which not only denies the flesh, but abuses the flesh. Paul tells Timothy that “…bodily discipline is only of little profit, but godliness is profitable for all things, since it holds promise for the present life and also for the life to come" (1 Timothy 4:8).

Piety is thought by some within Reformed circles today to be the visible evidence that salvation has occured. This type of thinking is embodied in what's commonly referred to as Lordship Salvation. Lordship Salvation teaches that a "true" response to the gospel includes not only belief, but also promises and committment to obey Christ as Master and Lord. They say that these promises to obey will be subsequently evidenced in the lives of the "elect" as they persevere in their pledged obedience. Repentance, in the Reformed vernacular, is not merely a changed mind about sin, or feeling sorrow over sin or taking responsibility for one's sin, but additionally includes a vow against future sin. The Bible teaches that it is faith that brings the grace of God for salvation (Eph 2:8). While no Christian, in the inner man wants to sin, he cannot make promises against future sin, "For God has bound all men over to disobedience so that He might have mercy on them all" (Romans 11:32). While deep repentance (changed mind) will deter him from committing the same sin again, he cannot promise that he will be fully obedient. The apostle Peter learned this lesson after denying Jesus three times (Luke 22:34) the morning of the crucifixion. After the resurrection, when Jesus' reinstated Peter, in humility Peter was reluctant to even profess his love for Jesus let alone make promises of obedience (Luke 22:54-60). The repentance (changed mind) of salvation is the complete agreement that one is a sinner, separated from God by sin, who needs a Savior, not an attempt to promise not to sin. The gospel is the good news that the God of the Universe, Jesus Christ, is willing to save completely and forever the one who draws near to Him in faith (Hebrews 7:25). God then perfects that faith as He conforms the believer to the image of Christ (Heb 12:2, Ro 8:29)

However, the machinations of Lordship Salvation require promises and demonstrations of obedience to measure or prove one's "election." This dynamic of promised and subsequent perseverance in obedience is what the Reformed mean by the term "Perseverance of the Saints" (Teaching Tool - Pg. 123). The Reformed reason that if God has selectively "elected" some men for salvation apart from the condition of faith, and if these "elect" men require special irresistible grace (Teaching Tool - Pg. 112) to overcome the Calvinist's view of man's total depravity, and since they have received this special grace to believe, then it stands to reason the "elect" have also received the grace to obey. Therefore if the "elect" can't obey, then their "election" is called into question. They can never really know, even at the end of their lives, whether they persevered in faith or obedience enough. They will always be haunted and plagued by doubts about their "election." The good news of the True Gospel of Jesus is turned to bad news for those who fail to produce the expected works. A deep fear of not possessing salvation grips the one deceived by Lordship Salvation, turning them from resting in faith and abiding in Jesus to producing the required fruit that will pass inspection.

True Biblical faith recognizes the complete inadequacy of approaching God through piety. However in Christ, “we have boldness and confident access through faith in Him” (Ephesians 3:12). True faith believes, knows, loves and trusts God in the inner spiritual man. The flesh tries to please God through external works, rituals, traditions and philosophies. Paul tells us in Ephesians 3:16-17 that the heart of the inner man is the main issue in walking by faith rather than outward compliance, “to be strengthened with power through His Spirit in the inner man, so that Christ may dwell in your hearts through faith.” Paul speaks of faith in the inner man which exceeds head knowledge, “and to know the love of Christ which surpasses knowledge” (Ephesians 3:19).

Continuing with Calvin’s conversion statement, “Now I was greatly astonished that, before a year passed, all those who had some desire for pure doctrine betook themselves to me in order to learn, although I myself had done little more than begin.” John Calvin claimed, as a new convert, to have ‘pure doctrine’ which others also craved. Recalling that John Calvin has been called a brilliant genius by his admirers, it is easy to see how men in the 16th century followed him. Paul explains to Timothy that overseers must not be, “a new convert, so that he will not become conceited and fall into the condemnation incurred by the devil” (1 Timothy 3:6). History is littered with gifted intellectual men who have led their followers away from the true gospel, the true faith and the true Christ. “For if one comes and preaches another Jesus whom we have not preached, or you receive a different spirit which you have not received, or a different gospel which you have not accepted, you bear this beautifully,” 2 Corinthians 11:4. Even Paul worried over the Corinthians saying in 1 Corinthians 15:1-2, “Now I make known to you, brethren, the gospel which I preached to you, which also you received, in which also you stand, by which also you are saved, if you hold fast the word which I preached to you, unless you believed in vain.”

John Calvin’s ‘sudden conversion’ pattern is the same one followed by some Catholic reformers today, who say that one can be suddenly saved apart from responding to the gospel. Using verses such as 2 Timothy 3:15, "and that from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus,” they teach that one need only understand scripture through Bible reading to come to salvation rather than respond to the gospel by true repentance and fatih. Nestled within this reasoning is the Augustinian conception of election (Teaching Tool, pg. 82) which teaches God predetermines everything and enables some men, but not all for salvation. This Augustinian reasoning says that encountering truth, but not necessarily the gospel, is all that is necessary for the "elect" to be quickened to life. Faith is believed to be already residing in the "elect" but laying dormant, waiting to be germinated by the Word in order to spring to life. Therefore, responding to the gospel of Christ's death, burial and resurrection is not the linchpin on which salvation hinges.

Surprisingly, some in this reformed movement of Catholicism even refuse to give out the gospel for fear of producing false conversions. Salvation, in their way of thinking, must be orchestrated by God’s sovereign purposes alone rather than by believing with faith from the human heart, which they interpret as "working" for one's salvation. If one comes to faith through ways other than believing the gospel, then the reformed faith community can be fairly certain the person is truly elect and their salvation was entirely wrought by God. This person is said to have avoided the snares of a false conversion through, what many in their circles consider as being "manipulated" by a gospel call and given "cheap grace" by walking down the aisle in response to an altar call. Hence, many within Reformed circles spurn evangelistic efforts to bring the sinner to repentance through faith calling these "techniques" to question. It is interesting that Jesus heartily endorses and approves of believing from the heart, even referring to it as an approved 'work' of God in John 6:29 where He says, "This is the work of God, that you believe in Him whom He sent."

Next Week, The Subtle Dangers of Spiritual Fusion examines the question, "Did John Calvin fully break from Roman Catholicism?"

References
[1] The Other Side of Calvinism, Lawrence Vance, Vance Publication, 1999, pg. 78.
[2] The Other Side of Calvinism, Lawrence Vance, Vance Publication, 1999, pg. 79.
[3] Source: http://www.evangelicaloutreach.org/spurgeon.htm; Citing: The Autobiography of Charles H. Spurgeon, Curts & Jennings, Cincinnati, Chicago, St. Louis, 1898, Vol. I, p. 172