Calvin contra Calvinism Part 3
John Calvin on the Necessity of Reforming the Reformed Church
This is part 3 of an abridged version of John Calvin’s The Necessity of Reforming the Church. See parts one and two. I have added occasional emphasis in bold. Remember, we are listening to Calvin as if he is accusing us, speaking to those inside the 21st century Protestant church.
Reformation Required Without Delay
But how deservedly soever we complain that the doctrine of truth was corrupted, and the whole body of Christianity sullied by numerous blemishes, still our censurers1 deny that this was cause sufficient for so disturbing the church, and, in a manner, convulsing the whole world.
We, indeed, are not so stupid as not to perceive how desirable it is to avoid public tumults, nor so savage as not to be touched, and even to shudder in our inmost soul, on beholding the troubled condition in which the church now is. But with what fairness is the blame of existing commotions imputed to us, when they have not been, in the least degree, excited by us?2 Nay, with what face is the crime of disturbing the church laid to our charge by the very persons who obviously are the authors of all these disturbances? This is just the case of the wolves complaining of the lambs.
But here again it is objected, that all the corruptions of the church are not to be corrected by such harsh remedies—that they are not to be cut into the quick—that not even is medicine to be applied to all, but some are to be treated gently, and others submitted to, if they cannot without difficulty be removed. I answer, that we are not so unacquainted with ordinary life as not to know that the church always has been, and always will be, liable to some defects which the pious are indeed bound to disapprove, but which are to be borne rather than be made a cause of fierce contention. But our adversaries are unjust when they accuse us of being excessively morose, as if we had brought the church into trouble on account of small and trivial errors.
Were I to follow out all the flagitious3 corruptions of ecclesiastical government, I should enter an interminable forest. Of the lives of the priests, for many reasons, I at present decline to speak; but there are three vices of an intolerable description, on which each individual may reflect for himself: First, disregarding the character of a holy vocation, clerical offices are everywhere acquired either by violence or by simony4, or by other dishonest and impious arts; secondly, the rulers of the church, insofar as regards the performance of their duties, are more like empty shadows or lifeless images than true ministers; and, thirdly, when they ought to govern consciences in accordance with the word of God, they oppress them with an iniquitous tyranny, and hold them in bondage by the fetters of many impious laws.
There is something specious in the name of moderation, and tolerance is a quality which has a fair appearance, and seems worthy of praise; but the rule which we must observe at all hazards is, never to endure patiently that the sacred name of God should be assailed with impious blasphemy; that his eternal truth should be suppressed by the devil’s lies; that Christ should be insulted, his holy mysteries polluted, unhappy souls cruelly murdered, and the church left to writhe in extremity under the effect of a deadly wound. This would be not meekness, but indifference about things to which all others ought to be postponed.
In regard to the allegation, that no fruit has been produced by our doctrine, I am well aware that profane men deride us, and allege that in probing sores which are incurable, we only enlarge the ulcer. For their opinion is, that the desperate condition of the church makes it vain to attempt remedies, there being no hope of cure; and they hence conclude that the best course is not to meddle with an evil well fixed. Those who speak in this way understand not that the restoration of the church is the work of God, and no more depends on the hopes and opinions of men, than the resurrection of the dead, or any other miracle of that description. Here, therefore, we are not to wait for facility of action, either from the will of men, or the temper of the times, but must rush forward through the midst of despair. It is the will of our Master that his gospel be preached. Let us obey his command, and follow whithersoever he calls. What the success will be it is not ours to inquire. Our only duty is to wish for what is best, and beseech it of the Lord in prayer; to strive with all zeal, solicitude, and diligence, to bring about the desired result, and, at the same time, to submit with patience to whatever that result may be.
As to the vituperative allegation, that we are devoid of discipline and laws, fitted to keep the people under due restraint, we are provided with a twofold answer…We labor sedulously in building up the church, and when we are intent on the work, they, ever and anon, make a hostile entrance to disturb our operations, and allow us no interval which we might employ in arranging the domestic concerns of the church. After this they upbraid us with the dilapidation of which they are themselves the cause…But then it is said, there are some things pertaining to discipline which we have discarded. True; but as men are wont, in rebuilding a fallen edifice, to drag out and collect the fragments which lie in heaps, or scattered about, in order that they may fit each into its proper place, so were we obliged to act. For if any part of ancient discipline survived, it was so mixed and buried with the confused mass of ruins; it had so lost its pristine form, that no use could be made of it till it was gathered out from amidst the confusion.5
Discipline consists of two parts, the one relating to the clergy, the other to the people. Now, I wish to know with what strictness they confine their clergy to an upright and chaste behavior. That purer and more refined holiness to which the ancient canons bind the clergy, I exact not of them…All I ask of their clergy is common decency, so that, if they are not distinguished for purity of life, they may, at least, not be infamous for turpitude.
The canons require, that in promoting priests, a strict and minute examination be made into life and doctrine. Let us concede to the present times, that they cannot be tied down to so stern a rule. But we see how the ignorant, and those utterly devoid both of learning and prudence, are inducted without discrimination. Even in hiring a mule-driver, more regard is paid to his past life than in choosing a priest. This is no fiction, no exaggeration.
Then, after ordination, the least suspicion of lewdness in the clergy ought, according to the ancient canons, to be corrected, and the proof of it punished with deposition and excommunication. Let us remit somewhat of this ancient rigor. Yet, what will be said to such a toleration of daily lewdness, as might almost imply a right to commit it?…But that an unbridled licentiousness should reign in the clergy—a licentiousness so unbridled that they, more than any other order, give additional taint to a world already most corrupt, who can forgive them?
With regard to the discipline exercised over the people, the matter stands thus: Provided the domination of the clergy remains intact, provided no deduction is made from their tribute or plunder, almost anything else is done with impunity, or carelessly overlooked. We see the general prevalence of all kinds of wickedness in the manners of society…What care do they employ in eradicating vices, or at least in checking them? Where [are] their admonitions? Where [are] their censures? To omit other things, what use is made of excommunication, that best nerve of discipline? True, they possess, under the name of excommunication, a tyrannical thunderbolt which they hurl at those whom they call contumacious6. But what contumacy do they punish, unless it be of persons who, when cited to their tribunal about money matters, have either not appeared, or, from poverty, have failed to satisfy their demands? Accordingly, the most salutary remedy for chastising the guilty, they merely abuse in vexing the poor and the innocent.
They say it is sacrilege to convert the wealth of the church to secular uses. I admit it. They add that we do so. I reply, that we have not the least objection to answer for ourselves, provided they, too, in their turn, come prepared to plead their cause…Of bishops I say nothing, except what all see, that they not only rival princes in the splendor of their dress, the luxuries of their table, the number of their servants, the magnificence of their palaces, in short, every kind of luxury; but also, that they dilapidate and squander ecclesiastical revenues, in expenditure of a much more shameful description. I say nothing of field sports, nothing of gaming, nothing of the other pleasures which absorb no small portion of their incomes. But, to take from the church, in order to spend on pimps and harlots, is surely too bad. Then how absurd, not only to plume themselves on pomp and show, but to carry them to the utmost excess.
Quote from Martin Luther
“When our Lord and Master Jesus Christ said, ‘Repent’ (Matt. 4:17), he willed the entire life of believers to be one of repentance.”
Up Next
We will finish this abridgment of The Necessity of Reforming the Church in two weeks. Up next for Theology & Therapy is part one of a series taking a new look at the raising of Lazarus in John 11 through the lens of religious trauma. If my guess is right, this series will have three posts, with the final releasing during Holy Week. This seemed appropriate once I learned about the Eastern Orthodox feast of Lazarus Saturday. Stay tuned!
Ie, Roman Catholic critics.
This may have been true in 1543 when Calvin wrote this, but not in 1560/61 when Calvin and his colleagues participated in attempts to overthrow the French monarchy and put a pro-Calvinist prince on the throne.
Marked by scandalous crime or vice.
Acquiring spiritual power through non-spiritual means, eg buying one’s way into a religious office, or obtaining it through favor from someone else in authority. Named after Simon Magus in Acts 8:9-24.
Did you catch that? Calvin is using deconstruction/reconstruction imagery. It is not a new metaphor. Notably, Calvin describes the work of the reformers as taking place after deconstruction had already happened. The same is often true of so-called “deconstructors.” In reality, they are reconstructors, stumbling through “the confused mass of ruins” that was caused by others, not them.
Stubborn refusal to obey or comply with judicial authority, especially a court order or summons.