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A Brief Summary-Review from Books At a Glance

Editor’s Note: Today we offer a Bonus Book Summary again in celebration of this 500th anniversary year of the Protestant Reformation. Biblical Chrisitanity is an abridgement of Calvin’s landmark Institutes of the Christian Religion that we are currently offering here at Books At a Glance in larger summaries. We add this very brief summary-review as a bonus overview for our members.

Reviewed by Jenny-Lyn de Klerk

The Institutes of the Christian Religion by John Calvin is one of the most important systematic theologies in all of church history. Not only was Calvin one of the most influential Protestant Reformers, but his Institutes is his own summary (refined several times) of his theology in systematic form. Furthermore, because Calvin was influenced by other important Reformers and because he himself had great influence on fellow Reformers, the Institutes represent Protestantism as a whole during its first, and thus formational, years. In his Institutes, Calvin organizes all topics of systematics under the categories of knowing God the Creator, knowing God the Redeemer, and the benefits and effects of Christ’s grace (as well as a fourth section on the church that is not included in this abridgement). This abridgement presents the basics of Protestant thought in a way that is accessible for lay people, which was Calvin’s own pursuit during his lifetime, but should not be used as the standard text for academic studies.

Overview / Summary

In part one, Calvin explains knowing God the Creator. He begins by showing how the knowledge of God and the knowledge of humanity are interconnected—when one thinks about one’s life, one is immediately drawn to the idea of God, and to know human beings, one must know the God who created them. To truly know God, one must see that one does not have any righteousness, wisdom, power, or truth in oneself but only in God. The thought that there is a God is in every mind; God gives this instinct to all people. Those who deny this still have thoughts about God. Those who say that belief in God is a crutch to help the weak or a means of gaining power over others only prove that everyone does believe that there is a God.

However, knowledge of God has been corrupted by sin. Though God shows his existence and glory in the universe (and the existence of the human soul and human reason shows that there is a Creator), knowledge of God from creation is not enough and one needs Scripture to truly know God. The Holy Spirit (rather than the church) guarantees the authority of Scripture. One cannot convince another of the authority of Scripture by reason alone; only the Spirit can bring certainty in this belief. However, once the Spirit brings certainty, rational proofs that affirm Scripture’s truthfulness are useful. Scripture is powerful and can penetrate one’s inmost being. There are several proofs of the authority of the Old Testament and New Testament. For example, Moses did not complement his own family in his writings and no one in Moses’ time disagreed with what he wrote, and many people’s lives were changed in the New Testament in stories about Jesus. It is against God’s will to look for new revelations apart from Scripture. Furthermore, it is useless because the Spirit always agrees with Scripture.

Both creation and Scripture show that God is a loving Father who punishes offenders. It is wrong to make an image of God because it always distorts his glory and causes one to worship the false image instead of God himself. God gave the ten commandments to prevent false worship. God is one essence and three persons. As one, he is infinite and a Spirit, which means that one cannot fully describe him—his infiniteness cannot be measured and his being cannot be described in earthly terms. Though he is three distinct persons, with each person having a separate personality or subsistence and distinct work, he is simple, or cannot be divided into parts. This means that one should not apply different acts of God to the wrong person. The divinity of the Son is seen in the fact that he fulfilled Old Testament prophecies and did miracles in his own name. The divinity of the Spirit is also attested to throughout the Old and New Testaments, such as in Genesis when the Spirit moved on the face of the waters. Scripture calls him God. The Trinity is a great mystery that must be discussed with reverence. There is real distinction, without division, and real unity. In general, the Father begins the work, the Son in his wisdom does the work, and the Spirit by his power acts in the world; however, this generality should not be overemphasized.

Nothing created, including angels, demons, the physical world, and humans, can have God’s glory. Angels are glorious but are not divine; rather, they serve the Divine One. Though one may find comfort in the fact that they watch over humanity, one must not put one’s trust in them but rather in God. Demons were made by God and therefore, though they oppose God, they can only fight against him with his consent. God allows demons to test believers in order to refine them; when one fights against the devil, one fights for God’s honour.

Human beings are the best example of God’s power and goodness in creation. Society has become so obsessed with material things that they have forgotten that human beings have immortal souls that will live on after the body dies. This soul contains the conscience that responds to God’s law. Human beings must have souls because they can think of heaven and earth, past and future, and God. Human beings are made in the image of God; God’s glory is seen partly in the body but mostly in the soul.

God maintains and cares for everything in the universe; good things do not come about by chance but by God’s providence. This comforts Christians because it shows that God can make good out of evil, though that does not make evil good in the first place. God’s providence does not excuse sin or discount the good that people can do, but rightly understands second causes and God’s overarching control. Passages that say God changed his mind are anthropomorphic—they attempt to explain God using human language, which falls short of what he really is (as seen in other passages that clarify that God is not ignorant, evil, or weak). Passages about God controlling evil people and Satan are difficult to understand, but it is certain that God is not the author of evil. Some have good wishes that are against God’s will and some have bad wishes that are in line with God’s will, but that does not mean that the latter please him and the former displease him; rather, it is the opposite. Sometimes God uses evil to bring about his will but he would not allow evil to happen unless he were able to turn it into something good.

In part two, Calvin explains knowing God the Redeemer. He begins by showing why human beings need to be redeemed. Though human philosophy claims that human beings are essentially good, the Bible asserts that God made human beings good but Adam sinned and this sin nature has been passed down to each human being. Because God made human beings good, people have not completely lost their sense of right and wrong. Human beings can still reason, as seen in their ability to be sociable, construct laws to govern society, create art, and write great literature. These abilities are all gifts from God. However, the human will is enslaved to sin and thus cannot choose good, and even the smartest person does not really know the truth about the world unless God gives that truth. Only the Holy Spirit can give the freedom to choose good. In conversion, God gives a human being a renewed will according to his own choice, not because the person chose to ask for it.

It is difficult to understand how human free will and God’s sovereignty work together. However, what can be known is that God cannot do evil but maintains his free will to do good, and human beings turn to sin because of their own sinful desires, not because God makes them sin. Some object to the claim that a human’s will is bound by sin. They say that a person can only sin if that person has a free will, but this is refuted by the fact that God created people with a free will and they used it to rebel. They say that if a person cannot choose good or bad, then it is not fair to be punished or rewarded, but all people sin willingly whether that will is bound or free. Furthermore, all deserve punishment, and rewards are based on God’s kindness not a person’s merit. They say that exhortations would not make sense if a person did not have the power to do it, but exhortations are used as a witness against those who continue in sin, as a preparation to receive grace, for conviction of sin, and to arouse out of laziness. They say God mocks people if he commands them to do something that they cannot do, but this reveals a misunderstanding of the law—the law was given to convict people of sin and make them run to God for grace. They point out verses that teach their view of free will, but they have misinterpreted those verses. They say that if God acts through human beings then they do not act themselves, but this assumes that people are stones—in reality, people have natural powers to accept, reject, and be willing to do right or wrong. Though we cannot be worthy to be God’s children, we can become children through Christ’s death.

The Old Testament law was given to encourage people to desire God and to give a temporary picture of truth. God did not want dead animals and animal sacrifices could not atone for sin; these pointed towards inward transformation of human beings and the sacrifice of Christ. The three purposes of the moral law are to show God’s righteousness and humanity’s sinfulness, restrain those who do not care about right or wrong, and teach believers about God’s nature and will. God’s moral law has such high standards because he can see into hearts, so his laws extend to the inward person. The 10 Commandments can be divided into two parts: the first half is about one’s relationship to God (the basis of all righteousness) and the second half is about one’s relationship to others. The first commandment shows that God is above all, encourages obedience because of the good things he has done, and is provoked by idols because they are an insult to his glory. The second shows that God is incomprehensible and thus cannot be depicted in a physical way. The third shows that God’s name is majestic and thus one should speak of him reverently. The fourth shows that God wants human beings to cease from their work and recognize that he works in them, to set aside a certain time to gather in order to hear and meditate upon his law, and to have rest from physical work. The fifth shows that parents are to be obeyed. The sixth does not merely teach that one should not injure others, but that one should also care about the safety of others. The seventh teaches that the entire course of one’s life should be characterized by purity. The eighth teaches that one should be content with one’s situation and not try to gain anything in a dishonorable way. The ninth shows that God loves truth and hates falsehood and that one should always deal with others in an honest way. The tenth teaches that one should want the best for one’s neighbor and never do anything to hurt them.

Christ was known in the Old Testament but not fully revealed. The Old Testament is similar to the New Testament in that it has the same message. However, that message was taught differently. God treated Israel and believers the same in that he treated them according to grace not merit, Israel knew Christ as the mediator by whom they would receive salvation, and the aim of God’s promises was immortality not happiness and wealth on earth. However, God administered grace differently in the Old and New Testaments. In the Old, God gave earthly blessings as a foretaste of a heavenly inheritance, but in the New, this inheritance is seen without the earthly picture. In the Old, God used types, figures, and symbols, but in the New, these are fulfilled and the reality is seen. In the Old, the law was written on stones, and was impossible to keep; in the New the law is written on hearts and God gives the grace to follow it. In the Old, Israel was under a covenant of slavery that brings about fear; in the New, God’s people are under a covenant of liberty that gives joy. In the Old, God showed grace to one nation; in the New, God extended this grace to all people.

Christ’s humanity is necessary for his work as mediator. He is truly human. His human nature and divine nature are united in his one person as mediator. Christ’s dual natures are difficult to understand, but it is helpful to look at a human being who has a body and soul: neither the body nor soul are mutually exclusive; both exist together, even though things can be said about the body that cannot be said about the soul and vice versa. There are passages in Scripture that refer to both Christ’s divine nature and his human nature. Christ is the ultimate prophet, priest, and king. The Old Testament looked forward to him as the Messiah, and as king he presides over a spiritual and thus eternal kingdom. He is the ultimate priest in that he is the mediator between God and humanity. The Roman Catholic Church perverts this doctrine by claiming that Christ is re-sacrificed each time the Mass is given. The mercy of Christ is seen more clearly when one understands the kind of destruction from which one escapes because of Christ’s sacrifice. Christ accomplished his redeeming work by his entire life, death, and obedience. His sacrifice was such because he willingly obeyed God in life and death. He was accursed on the cross, died, buried, descended into hell, risen from the dead, ascended into heaven, crowned at God’s right hand, and will return to bring judgement. Every part of salvation is accomplished by Christ.

In part three, Calvin explains the benefits and results of receiving Christ’s grace. One can only receive the benefits of Christ’s redeeming work by being united to him by the Holy Spirt. The Spirit has many titles in Scripture and it is his special work to give faith. Human beings are sentenced to death because they have broken God’s law and the only way to be delivered from death is through faith. Faith is certain knowledge founded upon the truth of God’s promises in Christ that are revealed to the mind and the heart by the Holy Spirit. Faith is not merely believing in the historical facts of Christianity, believing that God exists, or knowing something about God through the natural senses, but knowing that one has personally received God’s mercy and is thus a child of God. This knowledge is above the human mind and must be received by the whole person, including one’s mind, emotions, and will. Faith is always mixed with unbelief because of the war between the flesh and the spirit in all believers, but their faith will never be destroyed.

Through faith, one may repent and receive remission of sins from Christ. These two doctrines make up the gospel. First, repentance is the death of the flesh and the renewing of the spirit and mind. In other words, the heart is changed. Being regenerated means that one is no longer under sin’s control, however, one must still fight sin because it is still present. Paul talks of seven signs of repentance, all of which speak to the state of the heart. Repentance is from God and though it is not the cause of salvation, it is so closely linked to it that it is inseparable from it. The Roman Catholic Church teaches that repentance is merely a change in external actions, including weeping over sin, confessing sin to a priest, and punishing oneself in order to gain God’s forgiveness. Though sorrow over sin is good, it does not pay for sin. Though confession is good, a priest cannot remove sin. Though good works flow from repentance, works cannot gain God’s forgiveness. Other Roman Catholic doctrines, such as indulgences and purgatory, are either not based on Scripture or based on incorrect interpretations of Scripture.

The Christian life is a broad topic but can be summarized in terms of holiness. Holiness binds one to God since God cannot be united with evil. The Bible shows Christ as an example of holiness. Christians cannot be perfect in holiness on earth, but holiness is always the ultimate goal. Recognizing that one does not have holiness in oneself and must rely on God is the heart of self-denial and bearing one’s cross. Christians should enjoy what God has given them on earth and use good things to help them on their journey, but they should not cling to earthly things too firmly or use good things for bad purposes. It is normal to shrink from death, but Christians can overcome this fear because they have the hope of resurrection.

Justification is being considered righteous by and thus acceptable to God. Human beings could be justified by works if they were able to obey the law, but it is known from experience and Scripture that no one can do this. Humans cannot reach God’s standards of goodness and will be judged by God. God deserves all praise because salvation is his work. One cannot be justified by good works but good works are a result of justification and the justified person longs to obey God. Even a human being’s good works are defiled by sin and cannot merit salvation. However, God is pleased by and rewards good works. If salvation was by works, one would never know if one had done enough good works to merit salvation; since it is by faith, one can be assured of one’s salvation. Some say that these teachings on justification by faith prevent good works and encourage sin. In reality, they do the opposite, since good works always flow from justification. One is not justified without good works, but one is not justified by good works. James teaches that one’s righteousness is proved by good works. Rewards are also a result of God’s grace. He gives them because he promised to give them, not because they can be earned. It is the order of events that matter. Christian liberty is giving up the attempt to gain righteousness through works, yet still aiming to obey God’s will, and not making extra-biblical laws about things that are neither commanded nor forbidden in the Bible, but abstaining from what offends with a clear conscience.

Prayer shows that God is one’s only help in trouble. In prayer, one should humble oneself, truly feel one’s need, place no confidence in oneself, and expect God to answer. The Lord’s prayer teaches that one should address God as Father, honour and revere him, and ask that his kingdom would come in one’s heart and in the world and that his will would be done. This shows that one should think about God’s glory in prayer, not about oneself. The second half shows that one must trust God to provide for everyday needs. The Lord’s prayer is not a form to be rotely repeated but a set of guidelines to be used.

It is clear that God does not elect all for salvation and that the gospel is not preached everywhere. Some say this is unfair, but humans must not argue with God’s judgement and grace. Some say election depends on God’s foreknowledge of a person’s repentance, but Paul says God chose before he made the world. Some say this view implies that God shows favoritism and that will lead to the neglect of good works and evangelism, but it does not—God has the right to judge, the Bible teaches good works, and the gospel is to be preached to all but not all repent. God justly punishes sinners and his decision to mercifully save some is just too. Christians can have happiness because they are united with Christ, and his resurrection is their assurance that they will rise again. Hell is a place of physical torment, but the worst part about it is separation from God.

Comments

Overall, Calvin’s Institutes present the basics of Protestantism in the sixteenth century. This book is a systematic theology; there is no one center or theme, rather, it progresses through all major theological topics following a logical flow of thought. As a representative systematic theology (in history overall, of its specific era, and of its tradition), the Institutes show that logic/categorization and a basis on Scripture are not mutually exclusive. Though specific biblical references could not be included in this book review, they are woven throughout the text of even this abridged version of the Institutes. This shows that Calvin used Scripture as the basis of his entire theology (since abridgements seek to distill a longer message down to its essentials and because Calvin referred to the final version of his Institutes as the summary of his theology). As seen in this review, Calvin explicitly acknowledges his reliance upon Scripture in developing his arguments and accuses those who develop false doctrines of not using Scripture at all or not interpreting it properly.

Calvin’s reliance upon Scripture represents the general Protestant attitude during his time, and is perhaps the reason why the editors of this abridgement gave it the modern title, “Biblical Christianity.” This abridgement is useful for helping modern readers understand the basics of Calvin’s thought. Rewording Calvin’s statements and only including the essentials of his arguments enable readers to quickly see the big picture of Calvin’s theology. Though one loses depth in one sense (since much of what Calvin says is left out), one gains depth in another sense (since one may see overarching ideas and methods more clearly or more quickly than one may have if reading the entire text). The advantage of this abridgement in terms of accessibility aligns with Calvin’s own objective during his lifetime to teach lay people biblical doctrine.

However, this abridgement should not be used as the standard version for academic studies because it is a summary (which inherently involves interpretation), rather than a direct translation. It is important to use the best translation of the Institutes for academic purposes in order to properly understand Calvin’s teaching and hold meaningful discussions about details of the Institutes that are debated in scholarship. An abridged version cannot be a substitute for the text in its original language or its formal translation into another language. Furthermore, this is important to Calvin studies in English because there are several English translations of the Institutes and thus it is part of the study of the translation and interpretation of the Institutes throughout history. Thus, though this abridgement should not be the standard text, one may use this abridgement as another source to add to research on the Institutes by looking into questions like who the editors were, what English translation they created this abridgement from, if they intentionally chose gender inclusive language, why they included many references to Augustine but not other authorities quoted by Calvin, and why they chose to leave out section four and the forewords. Furthermore, one could use this abridgement as one of the various sources consulted regarding a certain section of the Institutes to show how it has been summarized. Readers should know that Calvin’s various forewords (which explains his purpose for writing) and part four (on the church) were left out of this abridgement and that Calvin quoted various Christian and secular sources rather than only Augustine in his Institutes. Though these could have been cut merely because of word count, and though they do not necessarily lead to a misunderstanding of Calvin’s thought, critical readers may notice these details and be forced to conduct further investigation outside of this abridgement to understand Calvin’s Institutes.