John Calvin

By John Calvin's Own Account

When I was as yet a very little boy, my father had destined me for the study of theology. But afterwards, when he considered that the legal profession commonly raised those who followed it to wealth, this prospect induced him suddenly to change his purpose.

Thus it came to pass, that I was withdrawn from the study of philosophy, and was put to the study of law. To this pursuit I endeavored faithfully to apply myself, in obedience to the will of my father; but God, by the secret guidance of His providence, at length gave a different direction to my course. I, O Lord, as I had been educated from a boy, always professed the Christian faith. But at first I had no otherreason for my faith than that which then everywhere prevailed. Your Word, which ought to have shone on all Your people like a lamp, was taken away, or at least suppressed as to us. And lest anyone should long for greater light, an idea had been instilled into the minds of all, that the investigation of that hidden celestial philosophy was better delegated to a few, whom the others might consult as oracles—that the highest knowledge befitting plebeian (common people’s) minds was to subdue themselves into obedience to the Church. Then, the rudiments in which I had been instructed were of a kind which could neither properly train me to the legitimate worship of Your Deity, nor pave the way for me to a sure hope of salvation, nor train me aright for the duties of the Christian life. I had learned, indeed, to worship You only as my God, but as the true method of worshipping was altogether unknown to me, I stumbled at the very threshold.

I believed, as I had been taught, that I was redeemed by the death of Your Son from liability to eternal death, but the redemption I thought of was one whose virtue could never reach me. I anticipated a future resurrection, but hated to think of it, as being an event most dreadful. And this feeling not only had dominion over me in private, but was derived from the doctrine which was then uniformly delivered to the people by their Christian teachers. They, indeed, preached of Your mercifulness towards men, but confined it to those who should show themselves deserving of it. They, moreover, placed this deserving of it in the righteousness of works, so that he only was received into Your favor who reconciled himself to You by works. Nor, meanwhile, did they disguise the fact, that we are miserable sinners, that we often fall through infirmity of the flesh, and that to all, therefore, Your mercy behooved to be the common haven of salvation; but the method of obtaining it, which they pointed out, was by making satisfaction to You for offenses.

Then, the satisfaction required was, first, after confessing all our sins to a priest, suppliantly to ask pardon and absolution; and, secondly, by good to efface from Your remembrance our bad actions. Lastly, in order to supply what was still wanting, we were to add sacrifices and solemn expiations. Then, because You were a stern judge and strict avenger of iniquity, they showed how dreadful Your presence must be. Hence they bade us flee first to the saints, that by their intercession You might be rendered entreatable and propitious to us.

When, however, I had performed all these things, though I had some intervals of quiet, I was still far off from true peace of conscience; for, whenever I descended into myself, or raised my mind to You, extreme terror seized me - terror which no expiations nor satisfactions could cure. And the more closely I examined myself, the sharper the stings with which my conscience was pricked, so that the only solace which remained to me was to delude myself by obliviousness.

Still, as nothing better offered, I continued the course which I had begun, when, lo, a very different form of doctrine started up, not one which led us away from the Christian profession, but one which brought it back to its fountainhead, and, as it were, clearing away the dross, restored it to its original purity. Offended by the novelty, I lent an unwilling ear, and at first, I confess, strenuously and passionately resisted; for (such is the firmness or presumptuous boldness with which it is natural to men to persist in the course which they have once undertaken) it was with the greatest difficulty I was induced to confess that I had all my life long been in ignorance and error.

One thing in particular made me averse to those new teachers, namely, reverence for the Church. But when once I opened my ears, and allowed myself to be taught, I perceived that this fear of detracting from the majesty of the Church was groundless. For they reminded me how great the difference is between schism from the Church, and studying to correct the faults by which the Church herself was contaminated. They spoke nobly of the Church and showed the greatest desire to cultivate unity. And lest it should seem they quibbled on the term church, they showed it was no new thing for Antichrists to preside there in place of pastors. Of this they produced not a few examples, from which it appeared that they aimed at nothing but the edification of the Church, and in that respect were similarly circumstanced with many of Christ’s servants whom we ourselves included in the catalog of saints.

For protesting more freely against the Roman Pontiff, who was reverenced as the viceregent of Christ, the successor of Peter, and the head of the Church, they excused themselves thus: such titles as those are emptybugbears, by which the eyes of the pious ought not to be so blinded as not to venture to look at them, and sift the reality. It was when the world was plunged in ignorance and sloth, as in a deep sleep, that the Pope had risen to such an eminence; certainly neither appointed head of the Church by the Word of God, nor ordained by a legitimate act of the Church, but of his own accord, self-elected. Moreover, the tyranny which he let loose against the people of God was not to be endured, if we wished to have the kingdom of Christ among us in safety.

And they did not want most powerful arguments to confirm all their positions. First, they clearly disposed everything that was then commonly brought forward to establish the primacy of the Pope. When they had taken away all these props, they also, by the Word of God, tumbled him from his lofty height. On the whole, they made it clear and evident to learned and unlearned, that the true order of the Church had then perished - that the keys under which the discipline of the Church is comprehended had been altered very much for the worse - that Christian liberty had fallen - in short, that the kingdom of Christ was prostrated when this primacy was reared up. They told me, moreover, as a means of pricking my conscience, that I could not safely connive at these things as if they concerned me not; that so far are You from patronizing any voluntary error, that even he who is led astray by mere ignorance does not err without punishment.

This they proved by the testimony of Your Son (Matt. 15:14), “If the blind lead the blind, both shall fall into the ditch.” My mind being now prepared for serious attention, I at length perceived, as if light had broken in upon me, in what a style of error I had wallowed, and how much pollution and impurity I had thereby contracted. Being exceedingly alarmed at the misery into which I had fallen, and much more at that which threatened me in the view of eternal death, I, as in duty bound, made it my first business to betake myself to Your way, condemning my past life, not without groans and tears.

Conversion and the Need for Reform

And now, O Lord, what remains to a wretch like me, but instead of defense, earnestly to supplicate You not to judge according to what is due me for my fearful abandonment of Your Word, from which, in Your wondrous goodness, You have at last delivered me. And first, since I was too obstinately devoted to the superstitions of Popery to be easily extricated from so profound an abyss of mire, God by a sudden conversion subdued and brought my mind to a teachable frame, which was more hardened in such matters than might have been expected from one at my early period of life.

Having thus received some taste and knowledge of true godliness, I was immediately inflamed with so intense a desire to make progress therein, that although I did not altogether leave off other studies, I yet pursued them with less ardor. I was quite surprised to find that before a year had elapsed, all who had any desire after purer doctrine were continually coming to me to learn, although I myself was as yet but a mere novice and beginner. Being of a disposition somewhat unpolished and bashful, which led me always to love the shade and retirement, I then began to seek some secluded corner where I might be withdrawn from the public view; but so far from being able to accomplish the object of my desire, all my retreats were like public schools. In short, while my one great object was to live in seclusion without being known, God so led me about through different turnings and changes, that He never permitted me to rest in any place, until, in spite of my natural disposition, He brought me forth to public notice.

Leaving my native country, France, I in fact retired into Germany, expressly for the purpose of being able there to enjoy in some obscure corner the repose which I had always desired, and which had been so long denied me. But lo! while I lay hidden at Basle, and known only to a few people, many faithful and holy persons were burnt alive in France; and the report of these burnings having reached foreign nations, they excited the strongest disapproval among a great part of the Germans, whose indignation was kindled against the authors of such tyranny. In order to allay this indignation, certain wicked and lying pamphlets were circulated, stating that none were treated with such cruelty but Anabaptists and seditious persons, who, by their perverse ravings and false opinions, were overthrowing not only religion but also all civil order.

Observing that the object which these instruments of the court aimed at by their disguises, was not only that the disgrace of shedding so much innocent blood might remain buried under the false charges and slanders which they brought against the holy martyrs after their death, but also, that afterwards they might be able to proceed to the utmost extremity in murdering the poor saints without exciting compassion towards them in the breasts of any, it appeared to me, that unless I opposed them to the utmost of my ability, my silence could not be vindicated from the charge of cowardice and treachery.

This was the consideration which induced me to publish my Institute of the Christian Religion. My objects were, first, to prove that these reports were false and slanderous, and thus to vindicate my brethren, whose death was precious in the sight of the Lord; and next, that as the same cruelties might very soon after be exercised against many unhappy individuals, foreign nations might be touched with at least some compassion towards them and concern about them.

When it was then published, it was not that copious and labored work which it now is, but only a small treatise containing a summary of the principal truths of the Christian religion; and it was published with no other design than that men might know what was the faith held by those whom I saw basely and wickedly defamed by those atrocious and treacherous flatterers. That my object was not to acquire fame, appeared from this - that immediately after, I left Basle, and particularly from the fact that nobody there knew that I was the author.

Wherever else I have gone, I have taken care to conceal that I was the author of that performance; and I had resolved to continue in the same privacy and obscurity, until at length William Farel detained me at Geneva, not so much by counsel and exhortation, as by a dreadful curse [on my retirement and private studies], which I felt to be as if God had from heaven laid His mighty hand upon me to arrest me . . .

Were I to narrate the various conflicts by which the Lord has exercised me since that time, and by what trials He has proved me, it would make a long history. But that I may not become tedious to my readers by a waste of words, I shall content myself with repeating briefly what I have touched upon a little before, that in considering the whole course of the life of David, it seemed to me that by his own footsteps he showed me the way, and from this I have experienced no small consolation.

Although I follow David at a great distance, and come far short of equaling him; or rather, although in aspiring slowly and with great difficulty to attain to the many virtues in which he excelled, I still feel myself tarnished with the contrary vices; yet if I have any things in common with him, I have no hesitation in comparing myself with him. In reading the instances of his faith, patience, fervor, zeal, and integrity, it has, as it ought, drawn from me unnumbered groans and sighs, that I am so far from approaching them; but it has, notwithstanding, been of very great advantage to me to behold in him as in a mirror, both the commencement of my calling, and the continued course of my function; so that I know the more assuredly, that whatever that most illustrious king and prophet suffered, was exhibited to me by God as an example for imitation.

My condition, no doubt, is much inferior to David’s, and it is unnecessary for me to stay to show this. But as he was taken from the sheepfold, and elevated to the rank of supreme authority; so God having taken me from my originally obscure and humble condition, has reckoned me worthy of being invested with the honorable office of a preacher and minister of the gospel.

John Calvin’s testimony of how God came to him in the midst of his various pursuits and “arrested” him matches the Bible’s description of how God works out His purpose over our lives. Romans 8:28-31 reveals God’s sovereign will over our lives:

Consider how everything in your life right now is working together for the “good” of God getting your attention. God getting our attention is God calling us according to His purpose. And His purpose is to justify and to glorify us -- to conform us to the image of His Son. This is how God is for us. God is for you in and through every environment He sends your way. He is for you to find and to love His Son. God loves you. God wants you for Himself. Let His love arrest you from your own way. This sudden conversion can happen to you now.

Ephesians 2:3-5 tells us about this sudden conversion — from our being a child of wrath, to our becoming a child of love, mercy, and grace:

A Short Biography

Born July 10, 1509 in Noyon, France, Jean Calvin was raised in a staunch Roman Catholic family. The local bishop employed Calvin's father as an administrator in the town's cathedral. The father, in turn, wanted John to become a priest. Because of close ties with the bishop and his noble family, John's playmates and classmates in Noyon (and later in Paris) were aristocratic and culturally influential in his early life.

At the age of 14 Calvin went to Paris to study at the College de Marche in preparation for university study. His studies consisted of seven subjects: grammar, rhetoric, logic, arithmetic, geometry, astronomy, and music. Toward the end of 1523 Calvin transferred to the more famous College Montaigu. While in Paris he changed his name to its Latin form, Ioannis Calvinus, which in French became Jean Calvin. During this time, Calvin's education was paid for in part by income from a couple of small parishes. So although the new theological teachings of individuals like Luther and Jacques Lefevre d'Etaples were spreading throughout Paris, Calvin was closely tied to the Roman Church. However, by 1527 Calvin had developed friendships with individuals who were reform-minded. These contacts set the stage for Calvin's eventual switch to the Reformed faith. Also, at this time Calvin's father advised him to study law rather than theology.

By 1528 Calvin moved to Orleans to study civil law. The following years found Calvin studying in various places and under various scholars, as he received a humanist education. By 1532 Calvin finished his law studies and also published his first book, a commentary on De Clementia by the Roman philosopher, Seneca. The following year Calvin fled Paris because of contacts with individuals who through lectures and writings opposed the Roman Catholic Church. It is thought that in 1533 Calvin experienced the sudden and unexpected conversion that he writes about in his foreword to his commentary on the Psalms.

For the next three years, Calvin lived in various places outside of France under various names. He studied on his own, preached, and began work on his first edition of the Institutes of the Christian Religion, an instant best seller. By 1536 Calvin had disengaged himself from the Roman Catholic Church and made plans to permanently leave France and go to Strasbourg. However, war had broken out between Francis I and Charles V, so Calvin decided to make a one-night detour to Geneva.

But Calvin's fame in Geneva preceded him. Farel, a local reformer, invited him to stay in Geneva and threatened him with God's anger if he did not. Thus began a long, difficult, yet ultimately fruitful relationship with that city. He began as a lecturer and preacher, but by 1538 was asked to leave because of theological conflicts. He went to Strasbourg until 1541. His stay there as a pastor to French refugees was so peaceful and happy that when in 1541 the Council of Geneva requested that he return to Geneva, he was emotionally torn. He wanted to stay in Strasbourg but felt a responsibility to return to Geneva. He did so and remained in Geneva until his death May 27, 1564. Those years were filled with lecturing, preaching, and the writing of commentaries, treatises, and various editions of the Institutes of the Christian Religion.