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Calvinism: Spiritual Fusion - Article 11 of 11 |
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As the Protestant world continues to celebrate the quincentennial birth of John Calvin, we conclude our eleven part weekly series about his teachings and the reformation movement. The Subtle Dangers of Spiritual Fusion series has been examining the life, theology, and legacy of Calvin, one of the 16th century reformers of Catholicism, who has greatly impacted the complexion of Christianity these last five hundred years. Brenda a former follower of Calvin's teaching for fourteen years has offered her insights and research. Last week we discussed Calvin's despotic rule in Geneva, Switzerland, we now, in conclusion, look at his final years, the legacy of his theology and the impact these teachings have on followers of his philosophies.
In addition to the information in the weekly eblasts click here for additional diagrams, timelines and charts.
Calvin's Final Years
John Calvin's final years in Geneva continued to advance the reformation of Catholicism in Switzerland, although his great desire was to effect change in his homeland of France. After the execution of Michael Servetus in 1553, his reputation grew and his widespread fame brought him status as an acclaimed and respected Catholic reformer.
In Geneva, he spent several years battling against the "Libertines," a label he applied to those who opposed the application of church discipline to the private sector of Geneva’s citizens. These Libertines pursued and secured city council seats in the 1540's to combat Calvin's control over Geneva and the influx of refugees. The refugees coming to Geneva were reformers seeking refuge from European and British persecution. Supporting Calvin and his policies, and having been made citizens of the city, these refugees helped transform Geneva into a bastion of reforming fervor. By 1555, the Calvinists were in the majority and John Calvin received the supremacy to excommunicate dissenters and withhold the Eucharist which was believed to contain the spiritual presence of Christ in the elements of the bread and wine, from the rebellious. From that point until his death, his power and authority went uncontested.
Many of the refugees who took asylum in Geneva were fleeing English persecution during the rule of Bloody Mary. Queen Mary I (Bloody Mary) was the daughter of King Henry VIII and Catherine of Aragon. Catherine produced no male heir to the throne prompting Henry's appeal to the Pope for the annulment of his marriage. When the Pope refused, Henry defiantly married Anne Boleyn in 1532. In 1534, Britain broke away from the Papacy of Rome declaring Henry VIII the only head over the Church of England, thereby birthing the Anglican Church.
The Anglican Church has historically held a middle position between Catholicism and Protestantism claiming the sacraments of the Eucharist and infant baptism as necessary for receiving grace, sanctification and salvation, while the other sacraments of Catholicism (confession, confirmation, holy matrimony, holy orders and absolution) have sometimes been observed throughout the centuries in varying degrees. The Anglican Church has not used the text of scripture in interpreting matters of faith, but also church tradition, historic creeds and the writings of the early church fathers. The Book of Common Prayer, a collection of liturgical prayers originally instituted in 1549 by Thomas Crammer the Archbishop of Canterbury at the time, has served to unite those in the Anglican tradition.
Although King Henry VIII had rejected the Papacy, his daughter Mary remained faithful to the authority of the Roman Catholic and its doctrine. In 1553, six years after her father's death, she became Queen Mary I. Upon assuming the throne, she wasted no time in restoring Catholicism as the official religion in England and executed reformers who protested against the Roman Church, typically by burning at the stake. Over 800 reformers or 'Marian' exiles fled England, some of whom took shelter in Geneva, causing the teachings of John Calvin to eventually return to the British Isles.
In these latter years, Calvin not only trained Marian exiles to minister in Britain upon their return, but also trained ministers for reformation churches in his homeland of France. He founded a school in Geneva which eventually became Calvin College and the University of Geneva.
An illness in the fall of 1558 prompted Calvin's final revisions to "The Institutes". He died close to 6 years later in May of 1564. Crowds of people came to pay their last respects to this well-known reformer of Catholicism who was buried in an unmarked grave to prevent him from becoming a new "saint" of cultic proportions. Today a stone marks the location of his traditional grave site, yet it is not known whether this is the place John Calvin was actually laid to rest.
Calvin and the Reformation
John Calvin and his theology have impacted the complexion of the western hemisphere these last five hundred years like few others. The bold challenges he and other reformers dared to make against the authority of the Catholic Church broke the power of the Papacy held over Europe for centuries. Politically speaking the values of liberty, freedom and democracy had their inception with the Protestant Reformation, which demanded independence from the authoritarian control of the Pope. Freedom of religion, though not present in Calvin's Geneva, under girded the formation of America’s democracy and its representative form of government valued by many today.
Spiritually speaking, John Calvin has extensively impacted the understanding and practice of Christianity throughout Europe and America since his day. He is considered by many as ‘the biblical theologian par excellence’ and the brightest of all systematic theologians.1 In reality, his writings revived the theology of the 4th century Catholic “saint” Augustine so that nearly every tenet of what today is known as “Calvinism” was previously taught by Augustine (See Subtle Dangers of Spiritual Fusion - Article 8) Calvin brought the teachings of Augustine forward in time to demonstrate that he and other reformers were not starting a new religion, but were instead restoring and reforming Catholicism.
Although Calvin and Luther revered Augustine and were both united in their rejection of the Papacy’s authority, they debated about church practices and found doctrinal agreement elusive. These unresolved differences in reforming Catholicism produced degrees of separation from Romanism which are reflected in the range of Protestant denominations today. Clear declarations of faith by these reforming sects were established through the many creeds and confessions produced since Calvin’s time.
Calvinism and the Gospel
Calvinism, as previously discussed, bears strong resemblance to Augustinianism (see Subtle Dangers of Spiritual Fusion – Articles 3 and 8). Both teach God sovereignly predestines only some to eternal life (Teaching Tool - pg. 82), and that God’s grace (Teaching Tool - pg. 112) causes these "elect" to believe and persevere in good works to demonstrate they were chosen, for no one but the "elect" receive the ability to subdue the flesh (Teaching Tool - pg. 123). John Calvin held to piety while Augustine embraced monasticism (see Subtle Dangers of Spiritual Fusion – Articles 6 and 8). Hence these ideas shift the gospel from trusting in Christ’s death alone to live, to trusting in deeds to prove one was chosen. This skewed gospel of election subtly redefines the gospel and eventually puts those embracing Calvinism under works as the way to please God.
The nature of the gospel is further changed when one views Christ’s death as limited only to the elect (Teaching Tool - pg. 98), and His life as contributing to salvation (Teaching Tool - pg. 151). The Reformed believe that Christ’s ability to keep the Mosaic Law perfectly purchased righteousness for the believer making his life an atoning compliment to His death. Notice what famous Reformed scholar A. A. Hodge says about the life of Christ; “The Scriptures teach us plainly that Christ's obedience was as truly vicarious as was his suffering, and that he reconciled us to the Father by the one as well as by the other.” 2 The Bible teaches that the righteousness of Christ, given at belief, is the righteousness of God apart from earthly observance of the Law (Rom 3:21).
Reformed Evangelism
The doctrine of election also has the effect of hampering the veracity of evangelism. Evangelism is intended to give lost sinners an honest choice to trust in Christ’s death by faith, however when Calvinism is in the background, the purpose of evangelism is for revealing the ones whom God has chosen (Teaching Tool - pg. 145). If opposition is encountered when witnessing, the Calvinist can easily deduce the listener is not one of the chosen, shake the dust off his feet and move on. How can he earnestly care for the lost when God didn’t care enough to choose them?
Add to this mix the Reformed practice of infant baptism, explained as the sign of a greater reality (God’s sovereign predestined election) and which places those baptized into the covenant community of the church, and the need to evangelize is greatly minimized. Interestingly, John Calvin not only taught infant baptism (Teaching Tool - pg. 178), but that elect parents give birth to elect children.3 Would he also say that a straying child proves the parents weren’t truly elect?
The Reformed Tribulation
Once the gospel shifts away from simple faith, the rest of the Bible is often adjusted to support this salvation model. Not only are individual verses reinterpreted, but the Bible’s covenants and future prophecies are restructured as well. These shifts present significant changes in the way one views the church, the Christian life and the world. The church is redefined to include all the “elect” throughout all of time, the Christian life shifts toward good deeds and piety, the fulfillment of prophecy is seen as past and the church is said to be enjoying the Kingdom age now (Teaching Tool - pg. 252). This theology sees no future rapture, tribulation or coming millennial kingdom age (Teaching Tool - pgs. 197 - 223).
Since the Bible clearly teaches the tribulation precedes the kingdom, those in Reformation theology slide the tribulation back in time in order to justify kingdom now theology. They deny a coming apostasy (2 Thess 2:3), a seven year tribulation (Daniel 9:27), a coming Antichrist (2 Thess 2:3), the coming mark of the beast (Rev 13:17) and a world that seeks the destruction of the Jews (Zech 12:3). Instead, Reformed circles spiritualize (assigning differing meanings to the words) the tribulation claiming it occurred in 70 A.D. or that it has been an ongoing reality during the entire church age, thereby confusing the persecution from the world with the wrath of God. The Bible says that the church is not destined for wrath (1 Thess 5:9) and that Jesus will keep the church from the hour of trial that is coming upon the whole earth (Rev 3:10). Taking the Bible literally, the book of Revelation teaches that by the midpoint of the tribulation half of the world’s population will have died, which has never before happened in history.
Reformed Theology and the Kingdom
In order to assert the church is in the kingdom age now, the promises God originally made to Abraham and the nation of Israel must be interpreted as pertaining to the church. Abraham, Isaac, Jacob, the nation of Israel through time and the Jews of Jesus’ day understood these promises to be a physical kingdom where Messiah would literally reign as King over the world, which is why they expected a conqueror rather than a suffering servant. Reformation theology claims Israel forfeited these promises, then spiritualizes scripture (Teaching Tool - pg. 225) calling the church the new Israel of God (Teaching Tool - pg. 230), who are the recipients of the promises in the kingdom which is said to be occuring now.
However, the Bible teaches the opposite saying that God has not rejected His people Israel (Ro 11:1), the church has been grafted into Israel rather than replacing her (Ro11:17), the two have been made into one new man (Eph 2:15), and that the Deliverer will come from Zion and will one day remove ungodliness from Jacob (Ro 11:26). The church is also told not to become arrogant against Israel under threat of being cut off like Israel has been for their unbelief (Ro 11:17-22). God is able and will one day graft believing Jews back into His family (Ro 11:23).
Reformed Theology and Israel Today
Since Reformed theology believes the church has replaced Israel, it significantly affects the way one views the world today. This theology reasons the world is enjoying the kingdom now and that all of Israel’s kingdom promises are realized in the church. Most offshoots from the Protestant Reformation believe there is no future for the Jews, which is reflected in their general disdain for the existence of the modern day nation of Israel. Israel’s formation in 1948, portending the coming tribulation and establishment of the true kingdom, contradicts their kingdom now theology. They say the church is realizing the kingdom spiritually in an unseen way.
Modern day Israel is actually a fulfillment of prophecy where God promised to gather Israel together in unbelief. Isaiah 11:11a,12 says; “It shall come to pass in that day that the Lord shall set His hand again the second time to recover the remnant of His people who are left...He will set up a banner for the nations, and will assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.” Isaiah 66:8 speaks of the nation being born in a day, "Can a country be born in a day or a nation be brought forth in a moment? Yet no sooner is Zion in labor than she gives birth to her children." Israel has recently tipped the scales where more Jews are now living in Israel than scattered throughout the world.
Many within Reformed circles view present day Israel as the invention of dispensationalists, who deny the world is in the Kingdom now and view kingdom promises for Israel as future. The Reformed say dispensationalists have interfered in world politics by giving Israel a seat among the nations. One has to wonder why the dispensationalists are to blame for the existence of Israel if God sovereignly predestines everything that happens in history!
Reformed Theology and the Coming World Kingdom
Since Reformation theology sees itself as being in the Kingdom now, many under its umbrella are working toward bringing the nations into submission under the church and Law, and toward unity and peace in order to bring the world into conditions consistent with the Kingdom era described in the Bible. However, the Bible characterises the Kingdom with long lives for man, peace between man and animals, Christ ruling from Jerusalem, resurrected OT saints inheriting the Kingdom promises and more. Ironically, none of these conditions exist today.
In pursuit of this man made peace and unity, there is a convergence currently underway by many who are crossing cultural, religious and denominational lines in hopes of achieving these goals. Focusing on social, political and global issues, they tend to overlook evangelizing the lost. Unwittingly, these ecumenical and politically cooperative efforts are working toward the false peace that characterize the conditions described in scripture before the tribulation. "While they are saying, "Peace and safety!" then destruction will come upon them suddenly like labor pains upon a woman with child, and they will not escape" (1 Thess. 5:3).
Many within these global and religious peace coalitions view the nation of Israel as the obstacle to world peace which heads of state seek to resolve through the current day Road Map to Peace. A general disdain for existence of Israel as a nation causes many to join together in solidarity against her making for strange bedfellows as is seen in the Christian Palestinianism movement which seeks a bridge between Islam and the church.4 Recently the World Council of Churches secretary general, Reverend Samuel Kobia, speaking in Geneva, declared Israel’s occupation of the land a “sin against God” and on par with economic and political crimes.5
While the world’s contempt for Israel is buttressed by Protestantism’s disdain for Israel and its replacement theology, God views Israel as the apple of His eye (Zech 2:8). He has chosen His memorial name to be "the God of Abraham, Isaac, and Jacob" (Ex 3:15), ties the existence of Israel as a nation before Him to the rotation of the sun, moon and stars (Jer 31:35-37), clearly says He has not rejected His people Israel (Ro 11:1-2), and threatens those who become arrogant against Israel with the real possibility of being cut off (Ro 11:18-22). God’s Word clearly communicates that He is absolutely faithful to His promises made to Israel, to give her a future, a hope and an inheritance. He also intended for the shortcomings of the nation of Israel to demonstrate His faithful character which will never leave or forsake those who come to Him in faith.
Conclusion
Our hope in presenting this series is to prompt a thorough investigation of Reformed theology’s claims on the gospel, biblical doctrine, the Christian life, prophetic events, the nation of Israel and most importantly their portrayal of the character of God, which are all predicated on the Augustinian doctrine of unconditional election.
Realizing the huge implications in defining "election" wrongly, difficult passages in scripture which seem to be teaching unconditional election are cleared up when interpreted through the correct view of God's character that gives real "free will" choice to all, rather than gifting to a special few. How one understands these hard verses reflects something about the God one believes in and follows. God's sovereignty is not slighted through personal choice, but rather is magnified as He uses human free choice, rather than predestination, to bring His will to pass. The true character of God is magnified when He offers life to all men, rather than withholding it from all but a select few.
The truly good news of the Bible is God has extended Himself as far as He possibly can, within the confines of His character, to reconcile Himself to all mankind through the sacrifice of His Son on the cross. Man can look to Christ and His cross to live, rather than look to unconditional election and law keeping which create insecurity and condemnation.
It is our prayer that the eyes of the church will be opened to see how easily these doctrines entangle and lead the minds of the unsuspecting astray from the simplicity of knowing and understanding Jesus Christ and His gospel. With an open Bible, with a poor and contrite heart and with an attitude of trembling before the living Word of God who is Christ, may we continue in those things which are fitting for sound doctrine to adorn the gospel of true grace and magnify the Lord who purchased us with His blood at the cost of His life!
References
[1] John Calvin’s Legacy: The Theologian of Theologians, Dr. R.C. Sproul; Citing http://www.crosswalk.com/pastors/11605530/page2/, Ligonier Ministries, Tabletalk, July 2009: pg. 3-7.
[2] Archibald Alexander Hodge, The Atonement, Grand Rapids, MI: Eerdmans Publishing, 1953, pp. 248, 249. Source Cited: http://www.middletownbiblechurch.org/reformed/vicarlaw.htm.
[3] George Zeller, Reformed Theology and Regeneration, Source Cited; http://www.middletownbiblechurch.org/reformed/ddregen.htm
[4] Thomas Ice, Christian Palestinianism; Source Cited, The Berean Call, Daily Update, Aug 6th, 2009
[5] Ecumenical News International, Israeli Occupation a 'sin against God' says Global Churches' Leader, Peter Kenny and Stephen Brown.
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