The Spirituality of John Calvin

For many, the name John Calvin conjures images of a cold and dour tyrant. One author recently called him a “sadist.”¹ Thankfully, this cliché is based more on modern prejudice than historical fact. Calvin’s life and writings reveal a man who was overwhelmed by God’s holiness and grace. This vision of a sovereign, yet gracious Lord shaped the spirituality, or to use his term, the piety, of one of the most important Reformation leaders. Calvin defined piety as “that reverence joined with love of God which the knowledge of his benefits induces.”² In other words, as we grow in our understanding of what God has done for us, we will properly respond in thankful service. One emphasis of Calvin’s spirituality was knowledge. This is not surprising considering he was converted as a young scholar, in contrast, for example, to Martin Luther, who though also well educated, had been shaped by the monastary and training for the priesthood. Calvin had adopted the new approach to scholarship known humanism. Humanism’s slogan was ad fontes, or “back to the sources”; meaning that a scholar should rely more on original works than later commentaries or interpretations. For Christian humanists, such as Calvin, this meant reading the Bible instead of the numerous expositions and commentaries that had accumulated through the Church’s history.

Understanding the Bible as the primary medium for acquiring our knowledge of God’s benefits, Calvin’s spirituality was profoundly scriptural. As a pastor in Geneva preached or lectured four times each Sunday, twice each Wednesdays and once daily the rest of the week!

The knowledge we seek however, is not just facts about Amalekites or Babylonian Geography, but rather God’s benefits. That is, we come to an understanding of God’s grace. Everything we have, Calvin reminds us, is a gift from God to be enjoyed. He had little place for avoiding pleasure as a way to be “spiritual.” “The use of gifts of God cannot be wrong, if they are directed to the same purpose for which the Creator himself has created and destined them.”³ He goes on, recognizing God’s intent to give us joy, “If we study ... why he has created the various kinds of food, we shall find that it was his intention not only to provide for our needs, but likewise for our pleasure, and for our delight ... In herbs, trees, and fruit, besides their being useful ... he planned to please us by their gracious lines and pleasant odors.” Even the fragrance of a rose as a gift from a loving God.

More imporantly, this grace is especially shown in our redemption. Our response of faith is God’s grace working in us, even the holiness that unites us with Christ is not a result of our efforts, but His gift.

Understanding this grace is not an end in itself, but a motivation to respond to God’s love with all of our life. “The gospel is not a doctrine of the tongue, but of life. It cannot be grasped by reason and memory only, but it is fully understood when it posses the whole soul.”⁴ Calvin’s personal seal was a heart offered by an outstretched hand, accompanied by the motto “My heart I offer to you Lord, promptly and sincerely.”

This gratitude is expressed not only in our worship of God, but in service to others. He understood that serving those in need was a way of honoring God, “we are not to consider what men merit of themselves but to look upon the image of God in all.”⁵

Finally, Calvin’s piety was profoundly corporate. Grace is certainly personal, but it is lived out in community. The scriptures are for personal meditation, but also to be studied with our brothers and sisters. Gratitude is expressed through individual charity, but also in the Body’s care of the poor. As Calvin explained, “for those whom [God] is Father the church may also be Mother.” ⁶