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

Calvinism: Spiritual Fusion - Article 10 of 11

This summer as the Protestant world celebrates the quincentennial birth of John Calvin, one of the 16th century reformers of Catholicism, we continue with our eleven part weekly series. The Subtle Dangers of Spiritual Fusion examines the life, theology, and legacy of Calvin who has greatly impacted the complexion of Christianity these last five hundred years. Brenda a former follower of Calvin's teachings for fourteen years offers her insights and research. In this second to last installment, we pick up from last week's discussion of Calvin's early reformation involvement and his Eucharist controversy to look at his rule in Geneva, Switzerland.

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Calvin's Despotic Rule in Geneva

Following the 1538 expulsion of John Calvin and his fellow Genevese reformer William Farel for refusing to serve the Eucharist on Easter, and for directly violating the city council's directive to serve unleavened bread in conformity with other Swiss churches, they took asylum in Basel, Switzerland. Subsequent petitions for reinstatement to Geneva failed. The Genevese were seemingly finished with these two men who had challenged the city council's authority, requested still greater power, bound the people under restrictive rules, and precipitated civil unrest. Soon after their arrival in Basel, they parted ways. Farel left for Neuchatel, Switzerland and John Calvin moved to Strasbourg, France. In Strausbourg, Calvin worked tirelessly for the reformation of Catholicism distinguishing himself with such notables of the movement as Martin Bucer (prominent Strasbourg reformer) and Philipp Melanchthon (close friend of Martin Luther). While in Strasbourg, Calvin was encouraged to take a wife and married the widowed Idelette de Bure, the mother of two children.

During Calvin's three years in Strasbourg, the city of Geneva began to reconsider their stand against him. Geneva was experiencing failing church attendance and pressure from Rome to return to the Papacy. The Genevese church had previously embraced the reformation of Catholicism, but did so weakly being somewhat ignorant of its basic doctrinal positions which the Catholic Church sought to take full advantage of. Geneva received a persausive letter from the Catholic Cardinal Jacopo Sadoleto, the faithful peacemaking emissary of the Papacy, inviting its citizens to return to Rome. Now Geneva, through the mediation of the Swiss churches, was petitioning for John Calvin's help in defending themselves against Catholic advances. John Calvin, still stinging from Geneva's ousting of him three years earlier, agreed to help them only out of duty to God. He wrote a strong defense of reformational positions, outlining its protests against aspects of Catholicism in what's known as the Responsio ad Sadoletum (Letter to the Catholic Cardinal Sadoleto). This letter in effect, not only defended reformational tenets, but turned this Catholic advance into an invitation for Rome to unite with the reformation of Catholicism so they might all "join together with one heart and one soul." 1 It was not uncommon for Catholic reformers to believe, "that the Catholics in the Holy Roman Empire could be convinced to join the Reformation." 2  This apologetic letter to the Catholic Cardinal Sadoleto, along with Calvin's other letters of correspondence to the "faithful" within Geneva during his absence, and the loss of power by those who exiled him fopened the way for his return to Geneva in 1541.

Initially reluctant to return, Calvin eventually warmed up to "God's call" and agreed to return for a six month trial period. His intention to stay only six months turned into a lifetime spent overseeing this Genevese church. Unlike his first entrance into Geneva as a fugitive, his second arrival was with provisions, escort, official fanfare and an enthusiastic reception. Calvin was now "the sole directive spirit in Geneva."3 Upon arrival, he received the power he had previously insisted on. His views of church polity (church government) had been honed by his time spent in Strasbourg and he wasted no time implementing the reforms he had sought during his first tenure in Geneva.

Calvin set up a hierarchical structure of church functions; pastors, ministers, elders, and deacons each with specific tasks of ministering the sacraments, teaching, discipline and helps to the needy respectively. He also called for the formation of the Consistory, an oversight body of elders and ministers, tasked with keeping a close eye on and exercising supervision over the lives of the citizens. This dreaded Consistory, generally associated with Calvin's harsh rule, was empowered to impose church penalties and excommunication on dissidents. Laws were passed that made it illegal to speak well of the Papacy and all people were to renounce Catholicism or be expelled. Roman idols and articles of worship were barred. Catholic prayer and fasting practices were outlawed. Remaining unmarried was viewed as remaining sympathetic to the Roman practice of celibacy. Children were given only Biblical names. Attendance, punctuality and full attention for church services were mandatory for fear of imprisonment. Speaking against Calvin was a serious offense. Those who rejected Calvin's view of predestination were banished.

One's private life and morality were also scrutinized.   "A great many spies were maintained, to report on matters of conduct and behavior."4 Homes were inspected twice a year to check the standards of families. Theatrical plays were suppressed, playing cards and gambling were forbidden, taverns were outlawed and dancing was taboo. The press was censored and books that failed inspections were banned. Calvin regulated loan practices, and was involved in decisions about commerce, education, and aspects of public health. All spheres of life in Geneva were affected by Calvin's policies as seen in the following quote; “There is hardly a day, in the records of the settings of the Town Council, in which we do not find the remark: ‘Better consult Master Calvin about this.’” 5

While Calvin's return to Geneva was initially met with enthusiasm, his reputation suffered under these controlling and invasive practices imposed on the citizens. Some allege that Calvin was not above using the Consistory to further his own political aims and maintain influence over civil and religious life in Geneva.  Critics often look to the Consistory as the emblem of Calvin's theocratic rule. It is argued, Calvin responded harshly to any challenge of his authority. Many were executed for challenging or disagreeing with his "Institutes" which was tantamount to breaking the law. He ruled with complete authority, putting citizens to death for supposedly spreading the plague, suspicion of witchcraft or crossing him. Bitter opposition developed from Geneva's citizens toward Calvin’s despotic rule.   In 1545 alone, twenty-three people were burned to death in Geneva under charges of practicing witchcraft and attempting to spread the plague. Will Durant, Pulitzer Prize winning author, historian and philosopher, wrote about life in Geneva under Calvin's autocratic rule in "Of Caesar and Christ;"

To regulate lay conduct a system of domiciliary visits was established…and questioned the occupants on all phases of their lives…The allowable color and quantity of clothing, and the number of dishes permissible at a meal, were specified by law. Jewelry and lace were frowned upon. A woman was jailed for arranging her hair to an immoral height….Censorship of the press was taken over from Catholic and secular precedents and enlarged: books ….of immoral tendency were banned….To speak disrespectfully of Calvin or the clergy was a crime. A first violation of these ordinances was punished with a reprimand, further violation with fines, persistent violation with imprisonment or banishment. Fornication was to be punished with exile or drowning: adultery, blasphemy, or idolatry, with death…a child was beheaded for striking its parents. In the years 1558-59 there were 414 prosecutions for moral offenses; between 1542 and 1564 there were seventy-six banishments and 58 executions; the total population of Geneva was then about 20,000. 6

It is said that power corrupts and absolute power corrupts absolutely. This appears to be the case with Calvin who ruled Geneva as a tyrant. One is driven to ask where the character of Christ (Teaching Tool - Pg. 25) is seen in his demeanor which was seemingly devoid of compassion, patience or forgiveness. Hasn't the Bible promised that for those who are foreknown (to believe), "…He (God) also predestined to be conformed to the image of His Son" (Ro 8:29)? How can Calvin claim predestination (Teaching Tool - Pg. 82) and yet not demonstrate the image of Christ or the fruits of the Spirit (Gal 5:22)? Where was the working out of his salvation "with fear and trembling" (Php 2:12)? Instead, Calvin was a man easily angered, suspicious, intolerant, controlling and even murderous earning him the titles; 'Genevese Dictator' or 'Protestant Pope.' These preoccupations with complete control over all aspects of public and private life which suppressed liberty, freedom of speech, punished dissenters and squelched opposition are similar to the marks of fascist governments.

Increasingly, his opponents were not only those who had remained his adversaries from his first stay in Geneva, but also those who had supported his return. "Some of these were members of prominent Geneva families, who defied Calvin's strict moral regulations" perhaps thinking the rules wouldn't apply to them.7 Apparently, opponents outside the reformation movement treated Calvin better than some of those within Geneva; "Not only am I indifferent to their comments, but I rejoice in the fact that they spit in my face." 8 The growing animosity toward Calvin in 1547 prompted the placing of a threatening placard on Calvin's pulpit. Jacques Gruet, a recognized antagonist of Calvin's autocratic rule, was immediately suspected and arrested. No direct evidence for the placard could be traced to him, although in searching his house drafts were found of petitions requesting the King of France to remove Calvin from Geneva by diplomatic measures.9 Gruet was not only imprisoned, but tortured twice a day to extract a confession and reveal accomplices. After a month of grueling torture, he confessed to the deed and was beheaded.

The most egregious and embarrassing example of Calvin's misuse of power was the burning at the stake of Michael Servetus for the crimes of defaming John Calvin, refraining from marriage, teaching against infant baptism and denying the Trinity.10 Servetus was the 16th century physician who first described pulmonary circulation. He was also a Unitarian who denounced the Trinity and rejected infant baptism. Servetus had corresponded with Calvin for years and opposed Calvin's "Institutes," which greatly annoyed Calvin. Writing to his long time friend William Farel, Calvin declared that, “Servetus has just sent me a long volume of his ravings. If I consent he will come here, but I will not give my word, for should he come, if my authority is of any avail, I will not suffer him to get out alive.” 11 Servetus was eventually forced to flee France and foolishly passed through Geneva where he was quickly recognized and arrested. Calvin again writing to Farel said, “I hope that sentence of death will be passed upon him.” 12 Servetus' charges, as outlined by Calvin, were basically for his differing religious opinions. Since Servetus' crimes were religious in nature, rather than civil, his punishment was burning at the stake rather than beheading. Calvin considered the execution of Servetus a duty to God, "Whoever shall maintain that wrong is done to heretics and blasphemers in punishing them makes himself an accomplice in their crime and guilty as they are. There is no question here of man's authority; it is God who speaks, and clear it is what law he will have kept in the church, even to the end of the world. Wherefore does he demand of us a so extreme severity, if not to show us that due honor is not paid him, so long as we set not his service above every human consideration, so that we spare not kin, nor blood of any, and forget all humanity when the matter is to combat for His glory." 13 Michael Servetus was burned at the stake as a heretic on October 27th, 1553.

While Servetus' was biblically wrong in denying the Trinity, "There is one body and one Spirit, just as you were called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all" (Ephesians 4:4-6) he was right in denying the Roman Catholic beliefs shrouded within infant baptism. The Bible teaches, "Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit" (Acts 2:38b). Repentance (a changed mind) believes that Jesus is the Almighty God who died on the cross for the payment of all men's sins. Any who trust in His death, burial and resurrection receive new life in Christ (Teaching Tool - Pg. 32). Baptism is the public proclamation that belief, identification with and rebirth in Christ have occurred. Believers have been buried in His death and raised to new life in Christ. "Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection " (Romans 6:4-5).

Servetus' positions were opposite from Calvin in that Calvin rightly espoused the Trinity, but wrongly affirmed Romanism's infant baptism (Teaching Tool - Pg. 178). It is instructive to note that leaders of the Reformation movement put many Christians (Anabaptists) to death for rejecting infant baptism, as did the Roman Catholic Church. The reformers of Catholicism could not dispense with the teaching of infant baptism because it is a sign of inclusion or "union" with Christ. Theologians that adhere to the Catholic reformation today, say that baptism "is a seal of God, which means 'God's confirmation that we belong to the body of Christ, so baptism is not just something that you do, but also something God does to you."14

Either Calvin couldn't tolerate Servetus' dissent or felt it necessary to compel forced faith or compliance by the threat of death. Threatening death to extract conversions was not a new concept to John Calvin, an extraordinary student of Catholicism's "saint" Augustine (See Article #8 of 11 - Aug 28th). Augustine, misunderstanding Luke 14:23 which says, "And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled," taught that force and threat of death should be used to compel conversion. These practices eventually evolved into the cruel, inhumane and dreaded Catholic Inquisition. Interestingly, other Catholic reformers of Calvin's day, also under the same spirit of Catholicism, praised Calvin for Servetus’ execution. This use of brutal violence, ostensibly to bring conversions and confessions, reminds us of Rome's methods in exerting, maintaining and demanding authoritative control at the cost of human lives. Here again, we see the reforming of, rather than separation from the practices of Romanism. History and God's Word find Calvin guilty of conspiriing to execute Michael Servetus and modern Calvinists do not often defend his actions. "But I tell you who hear me: Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you," (Luke 6:27-28).

While some supporters of John Calvin claim he advocated the separation of church and state, the opposite is true. "Calvin virtually made every sin a crime, and so did not hesitate to make use of the civil power for the execution of church discipline."15 Combining religious beliefs with political government (Teaching Tool - Pg. 160) usually brings the weight of law to bear on religious affairs which often results in the death of those failing to comply. Roman Catholicism practiced the combining of church and state as did Calvin in Geneva, both of which enforced the death penalty for those who refused to submit to their tenets, an enforcement apparent in Islamic caliphate today which is bent on bringing political and spiritual submission for world Ummah (domination). False religions bring legalism, unnecessary force and eventually threats of death. The ultimate fulfillment of political, financial and unholy spiritual union will be the one world government unified under the leadership and worship of one masquerading as a "like" Christ, known as the antichrist. Those who refuse to worship the antichrist will be put to death. "He was given power to give breath to the image of the first beast, so that it could speak and cause all who refused to worship the image to be killed ." (Rev. 13:15)

Next Week The Subtle Dangers of Spiritual Fusion concludes with John Calvin's Final Years

To learn more about Calvinism view What Love Is This DVD

References
[1] John Calvin: Reply to Sadoleto, Translation by Henry Beveridge in John Calvin, Tracts Relating to the Reformation, Volume 1, pp. 25–68 (Edinburgh: Calvin Translation Society, 1844). Source cited; http://people.virginia.edu/~jph8r/texts/CalvinReplyTr.html.
[2] http://en.wikipedia.org/wiki/Martin_Bucer
[3] John Calvin, http://www.nndb.com/people/507000094225/
[4] CALVIN AND GENEVA, Chapter 14; http://vlib.iue.it/carrie/texts/carrie_books/gilbert/14.html
[5] What Love is This? Dave Hunt, The Berean Call, Bend, OR; 2006, Pg 73; Citing, Zweig, Erasmus, 217.
[6] Will Durant, “Caesar and Christ,” Pt. III of The Story of Civilization (New York: Simon and Schuster, 1950), 474Source Cited: Dave Hunt, “What Love Is This,” The Berean Call, 2006, pg. 72.
[7] CALVIN AND GENEVA, Chapter 14; http://vlib.iue.it/carrie/texts/carrie_books/gilbert/14.ht
[8] The Murder of Michael Servetus, http://www.bcbsr.com/topics/Servetus.html
[9] John Calvin, Williston Walker, Knickerbocker Press, 1906, Pg. 306-307.
[10] The Murder of Michael Servetus, http://www.bcbsr.com/topics/Servetus.html
[11] What Love is This? Dave Hunt, The Berean Call, Bend, OR; 2006, Pg 80; Citing Roland Bainton, Hunted Heretic: The Life of Michael Servetus (Boston: The Beacon Press, 1953), 144; cited in Durant, Civilization, VI: 481. See also John Calvin, The Letters of John Calvin (Carlisle, PA: The Banner of Truth Trust, 1980), 159.
[12] The Murder of Michael Servetus, http://www.bcbsr.com/topics/servetus.html
[13] Source; http://en.wikipedia.org/wiki/Servetus#cite_note-26 Citing; Marshall, John (2006). John Locke, Toleration and Early Enlightenment Culture. Cambridge Studies in Early Modern British History. New York: Cambridge University Press. p. 325.
[14] http://www.propheticpoetic.com/dialectics/index.php?s=7d64dd2d83fc0ff9e71fc45c484fd890& showtopic=1360&pid=9835&st=0&#entry9835
[15] The Other Side of Calvinism, Lawrence Vance, Vance Publications, Pensacola, FL, pg. 88; Citing:Newman, vol. 2, p. 219.