As the full implications of Calvin’s social theology unfolded in later historical developments, the perception of Calvin changed: Calvin the social conservative and an enemy of social freedom became Calvin the constructive reformer. /1/ Michael Walzer goes further to characterize Calvin not as a theologian but as an ideologist. First, Calvin developed a new radical psychology which transforms traditionally passive private citizens into activists who saw themselves as divine instruments for social transformation. Walzer refers to the Calvinist puritans as the earliest form of political radicals who developed his social vision into a revolutionary ideology. /2/ Walzer elaborates, “Calvinism taught previously passive men the styles and methods of political activity and enabled them successfully to claim participation in that ongoing system of political action that is the modern state.” Continue reading “God’s Providence and the Limits of Revolutionary Activism: Calvin’s Social Theology. Part4/4”
Inevitably, tension can arise between the church and the civil order, especially when kings and magistrates abuse their power and the state poses obstacles to genuine holiness. How should the church respond? Should the church meekly comply, or engage in passive resistance or even actively rebel to overthrow an oppressive government? In response to such tension, Calvin’s political realism is evident.
But it is the example of all ages that some princes are careless about all those things to which they ought to have given heed, and, far from all care, lazily take their pleasure. Others, intent upon their own business, put up for sales laws, privileges, judgments, and letters of favor. Others drain the common people of their money, and afterward lavish it on insane largesse. Still others exercise sheer robbery, plundering houses, raping virgins and matrons, and slaughtering the innocent. Consequently, many cannot be persuaded that they ought to recognize these as princes and to obey their authority as far as possible. (Inst. 4.20.4)
Matters become worse when magistrates who are regarded as guardians of peace, protectors of righteousness and avengers of the innocence and who are appointed as minsters of God “to praise the good, and punish the evil regarded fail their duty to praise the good and punish the evil (1 Peter 2:14 Vg). Thus, they also do not recognize as ruler him whose dignity and authority Scripture commends to us. Indeed, this inborn feeling has always been in the minds of men to hate and curse tyrants as much as to love and venerate lawful kings.” (Inst. 4.20.4) Continue reading “John Calvin’s Response When Civil Government Turns Bad – Calvin’s Social Theology. Part 3/4”
[At the heart of Calvin’s insight is his insistence that social life needs to be regulated by a social apparatus. Religious values are best maintained and transmitted through social institutions]
Calvin upholds both the individual and society. He reminds Christians that they participate in the reign of Christ not as isolated individuals but as a new community in which the members mutually nourish one another’s faith with the variety of gifts they have received:
It is as if one said that the saints are gathered into the society of Christ on the principle that whatever benefits God confers upon them, they should in turn share with one another…it is truly convinced that God is the common Father of all and Christ the common Head, and being united in brotherly love, they cannot but share their benefits with one another. (Inst. 4.1.3).
It may be noted that Calvin’s concern remains within the framework of the orders that God has ordained for the human community. Thus, in contrast to much of contemporary Protestant individualism, Calvin constantly reminds his readers that reconciliation with God is inconceivable apart from the closest bonds of fellowship with the other members of Christ’s body: “For if we are split into different bodies, we also break away from Him. To glory in His name in the midst of disagreements and parties is to tear Him in pieces…For He reigns in our midst only when He is the means of binding us together in an inviolable union” (Commentary I Corinthians 1:13). Continue reading “John Calvin on the Necessity of Civil Government – Calvin’s Social Theology. Part 2/4”
John Calvin can come across as a severe person because of his austere lifestyle and his zeal in defending doctrine and promoting discipline and godliness in church. Calvin literally worked himself to death. Calvin with his serious demeanor could never match the charms of Luther with his wit and gaiety. However, it is slanderous when his adversaries portrayed him as the cold, calculating and brutal tyrant of Geneva. It is hoped that the following cameos taken from Calvin’s life would dispel the mischievous charges of his adversaries.
John Calvin Speaking at the Council of Geneva 1549
A Maligned Social Reformer
John Calvin’s theology was forged in the cauldron of social conflict. Although Calvin as an exile in Geneva would have cherished his new found freedom from the tyranny of the king of France and from deadly attacks launched by militant Catholics, no one can downplay the trauma of his social dislocation after fleeing from France. For Calvin, theological reflection in exile became a desperate intellectual mechanism to secure a sense of harmony and well-being for one who was now a stranger in a strange land. Calvin’s plight was exacerbated by the fact that Geneva, his new ‘home,’ was a city of contentious factions competing for power as the city groped for ways to maintain order and security after breaking away from the Duke of Savoy in 1535. One may say that for both Calvin as an alienated exile and for the Genevans, finding the right balance between their precious freedom and preserving their precarious social order assumed an existential intensity.
Calvin had to contend with Genevan citizens who jealously guarded their newfound freedom (the Libertines) and resolutely rejected any semblance of social regulation which they regarded as a regress to the old oppressive order. He forcefully opposed the Anabaptists to prevent irresponsible libertarianism which would result in lawlessness and endless disputes. Finally, Calvin had running battles with the civil authorities of Geneva – the elected Council and its liaison committee working with the pastors (the Consistory) – to limit the jurisdiction of civil authorities in the ordering of church life. Continue reading “John Calvin’s Reformation in Context – Calvin’s Social Theology. Part 1/4”
Many social critics have ridiculed Azril Mohd Amin, CEO of CENTHRA for his ignorance when he called for Evangelicalism to be outlawed in Malaysia [Outlaw Evangelicalism in Malaysia, says Islamic Coalition]. Some even questioned whether Azril is intellectually competent to address the issue when he confuses and conflates such elementary terms like “Evangelism” and “Evangelicalism”.
“Evangelism” refers simply to the sharing of good news that “God was reconciling the world to himself in Christ, not counting people’s sins against them. And he has committed to us the message of reconciliation.” (2 Corinthians 5:19) In contrast, “Evangelicalism” refers to the trans-denominational global movement which emphasizes the divine inspiration of the Bible with its central message of Christ work of atonement on the cross, and the necessity of experience of conversion.
Related Post: Short Comment on N.T. Wright’s Narrative Model Two false dichotomies: 1) “Pauline” versus “Reformed” It has been convenient for some New Perspective on Paul (NPP) scholars to pose a false dichotomy between being “Pauline” and being “Reformed”. This dichotomy is misleading because it refuses to acknowledge that Reformed theologians, as children of Martin … Continue reading “On being a Reformed, Pauline and Narrative Theologian.”
Two false dichotomies: 1) “Pauline” versus “Reformed”
It has been convenient for some New Perspective on Paul (NPP) scholars to pose a false dichotomy between being “Pauline” and being “Reformed”. This dichotomy is misleading because it refuses to acknowledge that Reformed theologians, as children of Martin Luther and John Calvin, are imbue with a profound desire is to think Paul’s thoughts after him when they insist that justification by faith alone and union with Christ is the central and teaching of Pauline soteriology (regardless of whether their critics agree with their theological insight). Likewise, the Reformed critique of NPP arises from a deep concern to uphold the integrity and coherence of Pauline soteriology.
2) “Narrative reading of Scripture” versus “Doctrinal, thematic reading of Scripture.”
N.T. Wright criticizes conservative scholars for formulating doctrines without grounding them on the “biblical story” of God’s advancing kingdom that results in human liberation and final completion of creation because of Christus Victor. Continue reading “On being a Reformed, Pauline and Narrative Theologian.”
NPP Reading No. 4 Excerpts taken from: Thomas Schreiner, Faith Alone: The Doctrine of Justification: What the Reformers Taught…and Why it Still Matters (Zondervan, 2015)
Problems with Wright’s View of Justification
 I see three false polarities in Wright’s thought. First, he wrongly says that justification is primarily about ecclesiology instead of soteriology. Second, he often introduces a false polarity when referring to the mission of Israel by saying that Israel’s fundamental problem was its failure to bless the world whereas Paul focuses on Israel’s inherent sinfulness. Third, he insists that justification is a declaration of God’s righteousness but does not include the imputation of God’s righteousness.
Ecclesiology or Soteriology?
 Let’s begin with the first point of discussion, which fits with the idea that justification is more about the church than the individual. Wright mistakenly claims that justification is fundamentally about ecclesiology instead of soteriology. Let’s hear it in his own words, “Justification is not how someone becomes a Christian. It is the declaration that they have become a Christian.” And, “What Paul means by justification, in this context, should therefore be clear. It is not ‘how you become a Christian,’ as much as ‘how you can tell who is a member of the covenant family.’”
In 1541, the Emperor Charles V convened a theological conference at Regensburg (also known as Ratisbon) bringing together the top Catholic theologians Johann Eck and Albertus Pighius to meet with some of the greatest theologians of the Reformation at that time, Philip Melanchthon and Martin Bucer (John Calvin was there merely to keep a watching brief). The Emperor hoped that resolving the doctrinal conflict between the Roman Catholics and the Reformers would bring unity to the empire.
The theologians quickly reached agreement on the issue of original sin and Pelagianism. The Roman Catholics made unexpected large concessions in their debate on the doctrine of justification. The conference eventually issued a statement on the subject of justification by faith which even acknowledged that it is by faith we “are justified (i.e. accepted and reconciled to God) inasmuch as it appropriates the mercy and righteousness which is imputed to us on account of Christ and his merit, not on account of the worthiness or perfection of the righteousness imparted [communicatae] to us in Christ… Although the one who is justified receives righteousness and through Christ also has inherent [righteousness]…nevertheless, the faithful soul depends not on this, but only on the righteousness of Christ given to us as a gift, without which there is and can be no righteousness at all. And so by faith in Christ we are justified or reckoned to be righteous, that is we are accepted through his merits and not on account of our own worthiness or works.” [Anthony Lane, “Appendix I: The Regensburg Agreement (1541), Article 5” in Justification by Faith in Catholic-Protestant Dialogue: An Evangelical Assessment (T&T Clark, 2002), p. 235.]
Justification and Union With Christ – A Via Media Between Abstract Forensic and Transformative Justification
It has been suggested that Reformed theologians defending forensic justification and imputation of Christ righteousness have misread, if not misrepresented the New Perspective on Paul (NPP) as a serious threat to the Reformation. This must surely be a wild exaggeration to suggest that Reformed theologians who have been debating the issue with the best of the Roman Catholic theologians for 500 years would feel insecure and threatened by NPP, the new kid on the block? In any event, Reformed scholars have often risen to the defence of “forensic justification and imputation of righteousness” not because it is ‘The Centre’ of Paul’s theology, but simply because this aspect of justification has been directly challenged by various theological movements throughout history which include Roman Catholicism, Socinianism and more recently, NPP.