So says this post by Andrew Brown:
The most conservative estimates of the new converts to Christianity is 500,000; there is a new church built every month. Calvinist Christianity has a culture of phenomenal industry. Calvin himself, in his time in Geneva, preached every day and twice on Sundays: shorthand writers at the foot of his pulpit took down 108 volumes of his sermons, though most of these have been lost and his reputation rests on the books and pamphlets that he wrote himself. In China now, this kind of Christianity is seen as forward-looking, rational, intellectually serious, and favourable to making money.
Brown refers to, “Wang Xiaochao, a philosopher at one of the Beijing universities, has translated the two major works of St Augustine, the Confessions and the City of God, into Chinese directly from Latin.”
Western Calvinists should pay attention to a big reason that the Chinese are interested in Calvin: his theology of resistance:
Calvinism isn’t a religion of subservience to any government. The great national myths of Calvinist cultures are all of wars against imperialist oppressors: the Dutch against the Spanish, the Scots against the English; the Americans against the British. So when the Chinese house churches first emerged from the rubble of the Cultural Revolution in the 80s and 90s “They began to search what theology will support and inform [them]. They read Luther and said, ‘not him’. So they read Calvin, and they said ‘him, because he has a theology of resistance.’ Luther can’t teach them or inform them how to deal with a government that is opposition.”
We will need this theology as our governments become increasingly oppressive.
Calvin says that Henry VIII was a monster [on Hosea 1.3-4]:
In short, the reformation under Jehu was like that under Henry King of England; who, when he saw that he could not otherwise shake off the yoke of the Roman Antichrist than by some disguise, pretended great zeal for a time: he afterwards raged cruelly against all the godly, and doubled the tyranny of the Roman Pontiff: and such was Jehu.
When we duly consider what was done by Henry, it was indeed an heroic valour to deliver his kingdom from the hardest of tyrannies: but yet, with regard to him, he was certainly worse than all the other vassals of the Roman Antichrist; for they who continue under that bondage, retain at least some kind of religion; but he was restrained by no shame from men, and proved himself wholly void of every fear towards God. He was a monster, and such was Jehu.
He thought that kings of his day had poor judgement generally [on Daniel 6.3-5]:
But now kings think of nothing else than preferring their own panders, buffoons, and flatterers; while they praise none but men of low character, whom God has branded with ignominy. Although they are unworthy of being reckoned among mankind, yet they esteem themselves the masters of their sovereigns, and treat the kings of these days as their slaves.
His opinion of Catholic Bishops was not any higher [on Ezekiel 3.16-17]:
What Ezekiel heard belongs to all teachers of the Church, namely, that they are Divinely appointed and placed as on watch-towers, that they may keep watch for the common safety of all. It was the duty of those who have been appointed from the beginning ministers of the heavenly doctrine to be watchmen. And would that in the Papacy, as this name has been imposed on idols, dumb and blind and deaf, those who with swelling cheeks call themselves Bishops, had been admonished of their vocation. For we know that the word Bishop means the same as watchman. But when they were boasting themselves to be bishops, they were drowned in the darkness of gross ignorance: then also they were buried in their pleasure, as well as in sloth, for there is no more intelligence in these animals than in oxen or asses. Asses and oxen do spend their labor for the advantage of man, but these are not only destitute of all judgment and reason, but are altogether useless.
Peter Escalante and Steven Wedgeworth have launched a new blog – the Calvinist International. Although I am on the side of Leithart and Jordan, I still appreciate their contributions, and look forward to reading what they bring to the table.
Calvin discusses those who pit the Holy Spirit against the Scripture:
For certain giddy men have lately appeared, who, while they make a great display of the superiority of the Spirit, reject all reading of the Scriptures themselves, and deride the simplicity of those who only delight in what they call the dead and deadly letter…
But what kind of Spirit did our Savior promise to send? One who should not speak of himself (John 16.13), but suggest and instill the truths which he himself had delivered through the word. Hence the office of the Spirit promised to us, is not to form new and unheard-of revelations, or to coin a new form of doctrine…
From Institutes I.IX.1
In answer to the question,”How did Calvin spend his days?” one could easily conclude that they were full from early morning long into the night. As the leading pastor in Geneva he had the chief responsibility for the church’s life and organization, but he was also actively engaged in pastoral work. His time was not spent sitting in an office and planning, nor was it devoted to numerous committee assignments. Rather he busied himself with preparation for preaching and teaching, meeting with couples to be married, counseling parents whose children were to be baptized, visiting those who were sick or in some kind of trouble. On the Lord’s Day there was a 6 A.M. service in the summer (7 A.M. in winter), catechism for children at midday, with another sermon at 3 P.M. Most weekdays there was a sermon as well, not to mention the preparation for that message and others to come. He preached steadily through book after book of the Bible. On Sunday mornings the text was from the New Testament, whereas on Sunday afternoons it was often from the Psalms. During the week the text was always from the Old Testament. He expounded books of the Bible, a passage at a time, day after day, until he completed the exposition. This meant that he was forced to deal with the scriptural range of ideas (Parker 1954:82-83).
John Calvin as Pastor John K. Baumann
[This is a repost from my ancient blog]
Commenting on Isaiah 41:7-8, Calvin says:
for the Prophet means that workmen, by beating “in their turn,” mutually excite each other, because by being earnestly employed in the same work, they grow warm, and each of them urges and arouses the other, to perform in the shortest time what they have undertaken. In short, he describes the rebellion and madness of idolaters, by which they excite each other to oppose God.
Carlos Eire summarizes his views by saying, “The inclination to commit false worship inherent in every individual is aggravated by society through mutual support and social conditioning.” Calvin continues:
From this passage and from all histories it is manifest that this vice was not peculiar to a single age, and at the present day we know it by experience more than is desirable. We see how men, by mutual persuasion, urge one another to defend superstition and the worship of idols; and the more brightly the truth of God is manifested, the more obstinately do they follow an opposite course, as if they avowedly intended to carry on war with God. Since religion was restored to greater purity, idols have been multiplied and set up in hostility to it in many places; pilgrimages, masses, unlawful vows, and, in some cases, anniversaries, have been more numerously attended than before. During that ancient ignorance there was some kind of moderation; but now idolaters, as if they had been seized by madness, run about, and are driven by blind impulse. There is nothing which they do not attempt in order to prop up a trifling superstition and tottering idols. In a word, they join hands, and render mutual aid, in order to resist God. And if any person wish to throw back the blame on his brother, he will gain nothing; for it adheres to every one in such a manner that it cannot in any way be removed. All are devoted to falsehood, and almost avowedly devise methods of imposture, and, trusting to their great numbers, each of them places himself and others above God. They excite each other to the worship of idols, and burn with such madness of desire that nearly the whole world is kindled by it.
In our day seminary costs a lot of money. I sometimes wonder how Calvin and the other Reformers did it? How did they get their education, how did they preach and write so much? Well, in some cases, if not most, they were coming from somewhat wealthy families. Carlos Eire writes of Calvin:
He had, after all, grown up Catholic and funded his entire education with income from ecclesiastical benefices.
A benefice was revenue from church property granted to an individual. This biography says:
Having distinguished himself at an early age, Calvin was deemed worthy of receiving the support of a benefice, a church-granted stipend, at the age of 12, so as to support him in his studies. Although normally benefices were granted as payment for work for the church, either present or in the future, there is no record that Calvin ever performed any duties for this position. Later on he held two more benefices, for which he also did no work. Thus supported by the Church, at age 14, Calvin was enrolled at the College de la Marche in the University of Paris, though he quickly transferred to the College de Montaigu.
So Calvin benefited from a church-funded education, he did not work his way through school like many of his modern followers are forced to do.
We have loads of apologetics books, websites and speakers out there, many of whom try to prove that the Bible is the Word of God. Calvin says this is essentially a waste of time:
But it is foolish to attempt to prove to infidels that the Scripture is the Word of God. This it cannot be known to be, except by faith.
Thomas Cranmer desired a general council of the Protestant churches to unite them in confession and form a western, Protestant Church. Oh that it would have happened! God in his providence did not see fit for that to occur. But here is Calvin’s response to Cranmer on the subject:
I know moreover, that your purpose is not confined to England alone; but, at the same moment, you consult the benefit of all the world. The generous disposition and uncommon piety of his Majesty, the king, are justly to be admired, as he is please to favor this holy purpose of holding such a council, and offers a place for its session in his kingdom. I wish it might be effected, that learned and stable men, from the principal churches, might assemble in some place, and, after discussing with care each article of faith, deliver to posterity, from their general opinion of them all, the clear doctrines of the Scriptures. It is to be numbered among the evils of our day, that the churches are so divided one from another, that there is scarcely any friendly intercourse strengthened between us; much less does that holy communion of the members of Christ flourish, which all profess with the mouth, but few sincerely regard in the heart. But if the principal teachers conduct themselves more coldly than they ought, it is principally the fault of the princes who, involved in their secular concerns, neglect the prosperity and purity of the church; or each one, contented with his own security, is indifferent to the welfare of others. Thus it comes to pass, that the members being divided, the body of the church lies disabled.
Respecting myself, if it should appear that I could render any service, I should with pleasure cross ten seas, if necessary, to accomplish that object. Even if the benefit of the kingdom of England only was to be consulted, it would furnish a reason sufficiently powerful with me. But as in the council proposed, the object is to obtain the firm and united agreement of learned men to the sound rule of Scripture, by which churches now divided may be united with each other, I think it would be a crime in me to spare any labor or trouble to effect it. But I expect my slender ability to accomplish this will furnish me with sufficient excuse. If I aid that object by my prayers, which will be undertaken by others, I shall discharge my part of the business. Melancthon is so far from me, that our letters cannot be exchanged in a short time. Bullinger has perhaps answered you before this. I wish my ability was equal to the ardency of my desires. But what I at first declined, as unable to accomplish, I perceive the very necessity of the business now compels me to attempt. I not only exhort you, but I conjure you, to proceed, until something shall be effected, if not every thing you could wish.
Perhaps we will see more unity built from the confusion of our day, although it now seems doubtful.