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Editorial Reviews
Highly influential work by one of the foremost theologians in history -- John Calvin. His thoughts on God and humankind and the relationship between creator and created have formed the basic doctrines of today's major protestant churches throughout the world. Seminary and other theology students study Calvin and his work today to gain insight and understanding into the nature of God, supplementing a detailed study of the Holy Bible itself. Institutes of the Christian Religion is a MUST READ for any serious student of Christian doctrine and theology.
New edition complete with hyperlinked Table of Contents and fully footnoted for easy navigation using the Kindle.
Other Kindle versions are abridged, however, this is the FULL version of "Institutes".
New edition complete with hyperlinked Table of Contents and fully footnoted for easy navigation using the Kindle.
Other Kindle versions are abridged, however, this is the FULL version of "Institutes".
Related Reviews
This book is an abridgement of Calvin's much larger "Institutes." Tony Lane has paraphrased sections of Battles' translation into crisper, more idiomatic English so as to make Calvin's writing accessible to the contemporary reader. I first read this book as a 16 year old and I found no difficulty in understanding it! The guiding principle of Lane's abridgement is that Calvin's positive theological statements and arguments are, more or less, left in tact, while the (sometimes vindictive) polemics that Calvin indulged in are removed. I personally like this feature, because it enables one to see more clearly how edifying and pastoral Calvin's theology is. Calvin's extensive polemics, in this respect, can have the influence of making the modern reader lose sight of this. Lane follows the standard referencing system for the "Institutes" used in the Battles' translation. This is extremely useful, because when Lane indicates that he has abridged Calvin in a certain chapter or section, one can then go to the Battles' version to see what he has left out! Lane gives the reader enough of the "Institutes" so that one can grasp the flow of Calvin's arguments and penetrate to the centre of his theology. After reading this, I got the impression that I hadn't read a disjointed series of abstracts but a COHERENT arguement. It's Lane's ability to maintain the structure of Calvin's overall argument that makes this abridgement especially good. This book serves as an excellent entry into Calvin for the general (or busy) reader. It's short enough so that the attention span is not strained. As a text for a seminary or college course on Calvin's theology, it's a book that students could realistically read through in a semester. This book, taken together with the abridgements of many of Calvin's commentaries in the Crossway Classic Commentaries series, would provide an accessible (and relatively comprehensive) grasp of Calvin's theology and exegesis for the interested pastor or layperson.
An excellent translation with few shortcomings
This concise one-volume version of Calvin's "Institutes" is an indispensible reference that should be on the shelves of every student of theology or recent history. The translation is superlative and is as unambiguous in its gramatical choice as possible. This particular volume is excellent because it brings the "Institutes" into one compact volume.
I see only two problems with this version: a 2,000 page paperback book is going to have its binding creased eventually. It would have been nice to see a hardcover version of this. Secondly, this volume lacks a concise index and concordance. If you purchase this volume, I would recommend also purchasing a concordance to the "Institutes."
Overall an excellent version of a wonderful theological document.
This Translation is Often Overlooked
Unfortunately this translation of Calvin's 'Institutes' is often overlooked due to the more popular translation from Battles. However, this is an excellent translation of Calvin's most famous work and given its age (first published in 1845), it is surprisingly modern - due in part to this very edition which has been 'tweaked' into a more modern verbiage.
This 'tweaking' in no way has diminished, however, the wonderful job Beverage did in translating this work. From what I have been told by several Latin scholars and theologians, and having studied Latin myself, Calvin's Latin is not a walk in the park. That being the case, once you read this translation, you can see why Beverage did such a great job.
The one feature I like best about this translation is the fact that it is well footnoted for the researcher and reader. Therefore, this translation is well documented for further research into Calvin's thought. This also helps to clear up difficulties of translation (remember Calvin's Latin is very tough). At certain points in Calvin's work, his thought via a solid translation gets confusing for scholars, this edition has footnotes detailing these difficulties, and that makes for a better read.
Now, about Calvin's 'Institutes' This work is Calvin's Opus and gives the reader the best information regarding Calvin's thoughts on the Church and Church Government, Calvin's hermeneutic, Calvin's theology of God, Calvin's epistemology, Calvin's Soteriology, the benefits of the grace of Christ, his views on the Papacy (of his day), the Roman Catholic Church, the current state of Christendom, and much more. The interesting thing about this work (the Institutes), it is not Calvin's definitive work on the theology of predestination. Calvin actually wrote several other works which deal only with that subject and present a far better assessment of his theology behind predestination (see Calvin's treatise titled "Concerning the Eternal Predestination of God," and Calvin's response to Pighius titled "The Bondage and Liberation of the Will.")
But, for the best overview of Calvin's thought on the Church and theology, the Institutes is the work to read. Beverage's translation is a great work. It is introduced by the reformed theologian John Murray, it has a general index in the back of the work, and reads very much in modern verbiage. I highly recommend this edition.
This 'tweaking' in no way has diminished, however, the wonderful job Beverage did in translating this work. From what I have been told by several Latin scholars and theologians, and having studied Latin myself, Calvin's Latin is not a walk in the park. That being the case, once you read this translation, you can see why Beverage did such a great job.
The one feature I like best about this translation is the fact that it is well footnoted for the researcher and reader. Therefore, this translation is well documented for further research into Calvin's thought. This also helps to clear up difficulties of translation (remember Calvin's Latin is very tough). At certain points in Calvin's work, his thought via a solid translation gets confusing for scholars, this edition has footnotes detailing these difficulties, and that makes for a better read.
Now, about Calvin's 'Institutes' This work is Calvin's Opus and gives the reader the best information regarding Calvin's thoughts on the Church and Church Government, Calvin's hermeneutic, Calvin's theology of God, Calvin's epistemology, Calvin's Soteriology, the benefits of the grace of Christ, his views on the Papacy (of his day), the Roman Catholic Church, the current state of Christendom, and much more. The interesting thing about this work (the Institutes), it is not Calvin's definitive work on the theology of predestination. Calvin actually wrote several other works which deal only with that subject and present a far better assessment of his theology behind predestination (see Calvin's treatise titled "Concerning the Eternal Predestination of God," and Calvin's response to Pighius titled "The Bondage and Liberation of the Will.")
But, for the best overview of Calvin's thought on the Church and theology, the Institutes is the work to read. Beverage's translation is a great work. It is introduced by the reformed theologian John Murray, it has a general index in the back of the work, and reads very much in modern verbiage. I highly recommend this edition.
Classic theology - Classic literature
John Calvin's Institutes of the Christian Religion is a monumental work that stands among the greatest works of Christian theology and Western literature. It ranks with works such as St. Augustine's Confessions and City of God in value, insight and significance. The Institutes have molded the church's understanding of Christian doctrine for generations and has had untold influence in the development of Western thought in both the religious and civil arenas.
Calvin's Institutes represent his life work in teaching theology. They first appeared in 1536 and went through three significant revisions - each expanding and building upon the previous. This particular edition represents the final form and of which Calvin was very pleased.
Originally written to give basic understanding of Christian doctrine, they became one of the earliest systematic theologies of the Reformed tradition. Calvin's stated desire is to give the reader the necessary background to read and accurately handle the great doctrines and promises of the Bible.
Calvin sent a copy to the King Francis I to encourage him to stop persecuting the Christians who were embracing the gospel as taught by the Reformers. His basic argument was that if the king understood what these people believed he would stop killing them as heretics but rather see them as faithful adherents of historical Christianity. Calvin was no lover of novelty and throughout the Institutes copiously sights from the early church fathers and the long history of the Church's understanding of doctrine.
This one-volume work is broken down into four books that loosely follow the outline of the Apostle's Creed. Book 1 concerns knowledge of God. Book 2 is about Jesus Christ as redeemer. Book 3 is about the Holy Spirit's role in applying Christ's redeeming graces. Book 4 is about the church and practice.
This particular edition, translated by Beverage is not as good as the one by Battles and edited by McNeil. While the church is indebted to Beverage for his labor of love in getting many works by Calvin translated into English, his command of both French and Latin were not as strong as Battles. They were originally produced in both Latin and French and Battles' work demonstrates his competency in dealing with both languages. Also, Battles' mastery of Calvin's other writings is reflected in his voluminous footnotes, many of them very helpful to the reader for clarifying, further reading and cross-referencing. In addition, the indexes in the Battles' edition are invaluable not only for searching the Institutes for topics but for gleaming Calvin's understanding of the church fathers. If the cost of the Battles translation is prohibative, then you won't go wrong with this Beverage edition. But for difference between the two editions, the Battles work with worth every extra dollar you pay.
Agree or disagree with Calvin, these are a necessary read for anyone who desires an understanding of the development of Western thought, literature and theology. They are not only great theology; they represent excellent writing and development of an argument. They are also highly pastoral and devotional. They are not like reading a modern systematic theology. Calvin understood doctrine to be more than theory, but something to mold our understanding of God, ourselves and the world in which we live. Carefully working through the Institutes is a journey worth taking!
Soli Deo Gloria!
Calvin's Institutes represent his life work in teaching theology. They first appeared in 1536 and went through three significant revisions - each expanding and building upon the previous. This particular edition represents the final form and of which Calvin was very pleased.
Originally written to give basic understanding of Christian doctrine, they became one of the earliest systematic theologies of the Reformed tradition. Calvin's stated desire is to give the reader the necessary background to read and accurately handle the great doctrines and promises of the Bible.
Calvin sent a copy to the King Francis I to encourage him to stop persecuting the Christians who were embracing the gospel as taught by the Reformers. His basic argument was that if the king understood what these people believed he would stop killing them as heretics but rather see them as faithful adherents of historical Christianity. Calvin was no lover of novelty and throughout the Institutes copiously sights from the early church fathers and the long history of the Church's understanding of doctrine.
This one-volume work is broken down into four books that loosely follow the outline of the Apostle's Creed. Book 1 concerns knowledge of God. Book 2 is about Jesus Christ as redeemer. Book 3 is about the Holy Spirit's role in applying Christ's redeeming graces. Book 4 is about the church and practice.
This particular edition, translated by Beverage is not as good as the one by Battles and edited by McNeil. While the church is indebted to Beverage for his labor of love in getting many works by Calvin translated into English, his command of both French and Latin were not as strong as Battles. They were originally produced in both Latin and French and Battles' work demonstrates his competency in dealing with both languages. Also, Battles' mastery of Calvin's other writings is reflected in his voluminous footnotes, many of them very helpful to the reader for clarifying, further reading and cross-referencing. In addition, the indexes in the Battles' edition are invaluable not only for searching the Institutes for topics but for gleaming Calvin's understanding of the church fathers. If the cost of the Battles translation is prohibative, then you won't go wrong with this Beverage edition. But for difference between the two editions, the Battles work with worth every extra dollar you pay.
Agree or disagree with Calvin, these are a necessary read for anyone who desires an understanding of the development of Western thought, literature and theology. They are not only great theology; they represent excellent writing and development of an argument. They are also highly pastoral and devotional. They are not like reading a modern systematic theology. Calvin understood doctrine to be more than theory, but something to mold our understanding of God, ourselves and the world in which we live. Carefully working through the Institutes is a journey worth taking!
Soli Deo Gloria!
No doubt this book was the most influential source of theological influence in the protestant movement, and needless to say essential for any student of religion to read and own a copy of. I take issue with anyone that rates this book down due to dislike for the doctrine of predestination, despite Calvin's perspective still being the most coherent and comprehensive theological analysis ever written (compare it in length to Aquinas' Summa and you'll see what I mean).
The price is incredibly convenient although it probably will not last twenty years as binded. Especially good for students.
This is the hard core of the much longer Institutes. The translation of the title is slightly different than the Ford Lewis Battles full-bore 2-Vol. set, which goes by "Institutes of The Christian Religion." Perhaps that's refreshing for hard-core students of the Battles version.
I was describing this abridgement to a friend as "pretty much the core of the 15% to 20% of what's left of the Insitutes when when you cut out all Calvin's footnotes ranting against the Catholics and accusing his foes of being dogs returning to their vomit." The friend's reply: "But those are the best parts." However, for those readers who would be put off by the hand-to-hand combat found in Calvin's profusion of footnotes (or more properly, in Dr. Battles's vast multiplication of explanatory footnotes), this volume is helpful. Here we have simply Calvin cut loose from his scholastic bickering conflicts.
It only seems less Calvinistic to read through this so easily.
Hidden Gem among all Christian books
Calvin has been misunderstood by many -- including many believers who never read this book. ...It brought me to tears of repentance and renewed sense of God's great love and power. It expanded my thoughts of God in my heart. God became greater and bigger through this book, thus my worship of God became more profound and sincere.
1. This book is utterly God-centered. In this book, Calvin repeatedly emphasizes that men are created for God and His glory alone. Therefore, he rightly proves from the Scriptures that: creation, predestination, salvation, and our life before Him are all for that end (glory of God).
2. This book exalts the Gospel of Christ above all things. So we see why he was so harsh against Roman Catholic Church in his time, where Gospel of grace has been replaced by indulgence and superstition. In the Gospel of Christ, Calvin points out our weaknesses and God's great mercy. Actually, some were saved by reading this book during Puritan era.
3. This book uses the Scriptures masterfully. It shows that Calvin only made his point when the Scripture warranted it. Therefore, it is powerful in its assertion and authorative.
4. This book is ultimately life changing if read properly. It did me. Calvin emphasizes self-denial for all christians. He challenges believers to take up the cross and explains what that means in our thoughts, in our relationships, in our life, and in our worship.
1. This book is utterly God-centered. In this book, Calvin repeatedly emphasizes that men are created for God and His glory alone. Therefore, he rightly proves from the Scriptures that: creation, predestination, salvation, and our life before Him are all for that end (glory of God).
2. This book exalts the Gospel of Christ above all things. So we see why he was so harsh against Roman Catholic Church in his time, where Gospel of grace has been replaced by indulgence and superstition. In the Gospel of Christ, Calvin points out our weaknesses and God's great mercy. Actually, some were saved by reading this book during Puritan era.
3. This book uses the Scriptures masterfully. It shows that Calvin only made his point when the Scripture warranted it. Therefore, it is powerful in its assertion and authorative.
4. This book is ultimately life changing if read properly. It did me. Calvin emphasizes self-denial for all christians. He challenges believers to take up the cross and explains what that means in our thoughts, in our relationships, in our life, and in our worship.
NOTE:
(a) Many believers dislike Calvin because they do not believe in the Reformed doctrine of Predestination, and because of it they dismiss all other Calvin's teachings that are truly edifying. But before Calvin, Reformers like Luther (see, Luther's "Bondage of the Will") and Huss also taught it and emphasized it. Calvinistic predestination is not Calvin's creation, but was widely held because it was Scriptural.
(b) For those who believe that Calvin burnt people on the stake b/c they differed with Calvin are mistaken. People bring up Servetus who was burnt on the stake, but failed to know that it was not Calvin's doing. Servetus denied Trinity, during that time, denial of Trinity meant death (i.e., "Codex of Justinian", in Roman Catholic Church, consequently, Servetus was wanted by Roman Catholic Church to be burned as well). It was the Little Council members of Geneva who decided it. Calvin actually wanted a more merciful death -- beheading, but the Council rejected Calvin's plea. Calvin throughout Sevetus imprisonment, debated with him so that he may win him to true faith, so that he may not die.
This book will help you to grow in your knowledge of God and your devotion to God. This book has been time-tested, and it has many witnesses whose spiritual life is better because of it.
great abridgement of Calvin' s most excellent work...
If you're looking for an easy reading abridgement of the Institutes, this is an excellent choice. I enjoyed getting an overview of Calvin's work during devotions and before bed without having to think too hard about "translating the translation" which is so often the case with older translations. The fact of the matter is that there are other abridgements that may do the trick also, but this one does just fine for me. I'll read it again and again. So, if you want a overview of Calvin's Institutes without having to deal with the "intricate" details, think about this one... if you want an exhaustive history/biography of his life and works, obviously this won't do it for you.
Even if you aren't Reformed, this is a must. This was written for everyone from kings to the street sweeper. Calvin is amazingly bright. Institutes consists of four parts: God the Father, the Son, the Holy Spirit, the Church. Book four contains devastating critiques and historical analysis of the Catholic church. Calvin also uses early church fathers and Scriptures to show what the church looked like before the rise of the archbishops, esp. the bishop of Rome. His quotes of Jerome will make Catholics irate.
This new edition of John Calvin's "Institutes of the Christian Religion" is completely revised with a fully hyperlinked Table of Contents for easy navigation using the Kindle. Indeed, this is specially designed for the Kindle. Students will especially appreciate this edition which contains all 4 of the original books and 80 chapters. Plus, this edition is fully footnoted with over 600 hyperlinked footnotes. This is a definite improvement over the previous edition that had been released by J&U Company.
-- Signalman Publishing
-- Signalman Publishing
Calvin - The Genius of the Reformation
If one decides to study theology rigorously at an academic level, one should definitely read Calvin's "Institutes" to understand the various theological issues that were brought up during the Reformation period. Calvin's "Institutes" is one of the great classics that will never be written off as an old relic. Calvin's pastoral spirit comes out clearly in the pages of this book. In fact, Calvin wrote this not as some intellectual dogmatic text but as a pastoral theological treatise to encourage and comfort believers who were struggling with the faith - especially by those influenced by the unbiblical doctrines of the Medieval Church. Especially good are Calvin's treatment of God's providential control, justification by grace/faith alone, and unconditional election unto salvation. One may not agree with everything that Calvin says (I believe he got the Lord's Supper wrong) but one cannot ignore this work. For those who disagree with Calvin (and Calvinism), how about comparing Calvin's theology with Scripture? If one reads the Bible carefully and responsibly, it is clearly on the side of Calvin (rather than Rome or Arminius). Some passages people should check out are: Exodus 33:19; Proverbs 16:4; John 6:37; Romans 9:21; Ephesians 1:5; and 1 Peter 2:8. If salvation is based on our merits (fully or partially) then God's grace is really unnecessary. The Reformers were correct to proclaim sola gratia and solus Christus when they were combatting the deadly errors of the Medievalists. Salvation is either by God's grace alone or by our works-righteousness (the former being biblical; the latter being blasphemously heretical). One may not like the doctrine of unconditional election but that is what Scripture teaches and to do away with this great truth based on emotional discomforts is to show great irreverance to the Almighty God. God saves undeserving sinners because He is a gracious God. If God did not elect any sinner then ALL will be consigned to hell. The great thing about Calvinism is that it shows the sinner his or her place in God's redemptive design. It is to show sinners that they cannot even move one step closer to the gates of heaven by their own performance. Not only did Calvin teach this, but Scripture does too. If one wants to be Scriptural, one needs to accept Calvinism as the most biblical system that exists in Christian theology.
Review of Kindle Version of Institutes of the Christian Religion
Up until now, I have not given a book a rating lower than 4 stars. However, this version of the Institutes does not contain a table of contents that allows links to either the books or chapters within books. Because I'm interested in using the Institutes as a reference to address specific topics, this download is useless to me.
REVISION: Signalmanpublishing (www.signalmanpublishing.com) contacted me to offer a version with a table of contents. I received it and it works great. I give it 5 stars now.
REVISION: Signalmanpublishing (www.signalmanpublishing.com) contacted me to offer a version with a table of contents. I received it and it works great. I give it 5 stars now.
A Powerful Explanation of the Bible
I've been slowly reading the McNeil hardcover edition for a year now, and I find it immensely rewarding for strengthening my faith and understanding of my relationship to God. It's not all dry as one might expect, since Calvin shows his passion for this subject and also gives the comfort of a master guiding an informed reader through a complex subject.
I get the sense of much other writing that people nowadays consider the Old Testament to be a dangerous relic. Calvin on the other hand emphasizes the continuity of the Old and New Testaments, and so gave me a deeper understanding of what is being said in the New Testament. The people who wrote the Bible saw God in a direct way that is not visible to us right now, and so we find the truths they write about, such as predestination, difficult to comprehend. Calvin shows how that understanding is necessary to properly appreciate God's grace.
Calvin never rarely goes very far without citing a proof text with it's natural meaning, and so he does not fail prey to the temptations that the negative reviewers here have of criticising an accurate discussion of the Bible because it conflicts with how they imagine God ought to be.
I get the sense of much other writing that people nowadays consider the Old Testament to be a dangerous relic. Calvin on the other hand emphasizes the continuity of the Old and New Testaments, and so gave me a deeper understanding of what is being said in the New Testament. The people who wrote the Bible saw God in a direct way that is not visible to us right now, and so we find the truths they write about, such as predestination, difficult to comprehend. Calvin shows how that understanding is necessary to properly appreciate God's grace.
Calvin never rarely goes very far without citing a proof text with it's natural meaning, and so he does not fail prey to the temptations that the negative reviewers here have of criticising an accurate discussion of the Bible because it conflicts with how they imagine God ought to be.
Well done version for the Kindle
After trying my hand at a cheaper kindle version of "Institutes", I highly recommend this version instead because it was professionally produced for the Kindle including:
- a Table of Contents which appears in the Kindle menu. This is essential for navigating such a large and complex text - 4 books and dozens of chapters.
- Greek text displayed correctly.
- Footnotes all linked from within this text. With several hundred footnotes, again, this is an essential feature to have.
By the way, this indeed is the Beveridge translation which, in my opinion, is much better than the Battles-McNeill translation since the language is truer to Calvin's original (and better reflects Calvin's hard hitting style, in my opinion).
- a Table of Contents which appears in the Kindle menu. This is essential for navigating such a large and complex text - 4 books and dozens of chapters.
- Greek text displayed correctly.
- Footnotes all linked from within this text. With several hundred footnotes, again, this is an essential feature to have.
By the way, this indeed is the Beveridge translation which, in my opinion, is much better than the Battles-McNeill translation since the language is truer to Calvin's original (and better reflects Calvin's hard hitting style, in my opinion).
What can I say about this book that hasn't been said already? Calvin certainly evokes strong emotions from both sides of the theological spectrum, and this is his masterwork. This book is hard going, but it's because Calvin eschews flowery rhetoric for straightforward, guns-blazing argument. That is, this entire book is substance, and it's about as stylish as a legal brief (which, given that Calvin was a lawyer, is to be expected). If you're interested in the issues of Christian doctrine, this book and Calvin's "The Bondage and Liberation of the Will" present the Calvinist side of the debate pretty cogently.
My only negative comment about this book is this: buy a hardcover version if you can afford it and durability is a concern. I have this one (the paperback), and I'm not sure how much paperback binding is intended to hold books of this size. I'm fairly fastidious about not breaking a book's spine, storing it properly, etc; and I'm planning on buying the hardcover version soon simply because this one won't last too many years no matter how careful you are with it.
My only negative comment about this book is this: buy a hardcover version if you can afford it and durability is a concern. I have this one (the paperback), and I'm not sure how much paperback binding is intended to hold books of this size. I'm fairly fastidious about not breaking a book's spine, storing it properly, etc; and I'm planning on buying the hardcover version soon simply because this one won't last too many years no matter how careful you are with it.
I can confirm that the table of contents issue has been corrected. This is a very good resource for reading Calvin's works and the table of contents helps to quickly navigate to any place in the book. I was also impressed with the speed of the response I got from the publisher (www.signalmanpublishing.com). I recommend this book.
I purchased both Henry Beveridge and Ford Battles translation of the INSTITUTES they kind of go hand and hand.If you are new to Calvin's writings you may need two views of the same context. BOY! am i glad to own both.I use Battles translation the most but any time a difficult section gets the best of me i turn to Beveridge his translation has a clear approach but Battles translation is closer to the original.Either way they are both a great investment. Amazon has both at a fair price.
One of the greatest theologians ever!
Calvin took the Bible without relying on heretical traditions and hearsay of his day and wrote his institutes. It is probably the greatest theological work ever. Calvin shows in his Institutes why God is sovereign and how man made ideas about faith and religion cannot bring us closer to salvation.
What are they putting in the water in Colorado?
I would have to say that it is sadly not surprising that Liza and Mr. Oshell respond to Calvin's Institutes in the manner found in each of their reviews. As mentioned by J. Oh, the primary problem is that there are many commonly held misconceptions about Calvin and many different views on what it means to be a Christian. Let me start off by saying that I readily admit that the Institutes are not an easy read. But neither is the Bible, nor most things of substance. The time and style in which the books were written only compound the problem for modern readers (though this translation does much to remedy the situation). I think no doctrine is so commonly misunderstood as predestination. First, it should be noted that predestination is not, despite what Oshell and Liza claim, a creative interpretation out of line with Christian thought. In fact some have argued, and I tend to agree, many aspects of it were held by the early church fathers as may be witnessed in their attacks on Pellagianism. In other words, predestination was considered a central part of Christianity since the time of Christ. Second, the opposite understanding leads to the conclusion that salvation is based upon our own acts, which is perhaps the greatest example of the sin of pride--putting one's self above God. Third, no where in the Bible can one find anything against the notion of predestination. Finally, predestination is specifically mentioned several times in the Bible including Ephes. 1:3-5; Romans 8:28-30; 1 Cor. 2:7; Acts 4:27-28. In addition, there are countless other mentions of God's foreknowledge and Christ's choosing us prior to our choosing Him throughout the Bible. Simply because the modern churches are too caught up in the feel good message of "be a good person and be saved" or the more subtle message of "God will reward you for your faith," when improperly understood, does not at all attack the substance of the Biblically sound doctrine of predestination.
The legalistic manner (including the near overclassification of his theological subject) in which the Institutes are written is a better explination why many modern Christians have difficulty following Calvin...this I feel is the only place where his humanistic/legalistic background impedes his work; for the logical and precise exegises of the Bible does not always require as much classification. That being said, however, in some respects it is this very thuroughness that makes the Institutes a must read.
Also, finally in response to the notion that predestination = salvation by chance...I might suggest reading Jonathan Edwards' "Freedom of the Will" wherein is made a forceful argument that it is the lack of predestination which leads to salvation by pure chance.
The legalistic manner (including the near overclassification of his theological subject) in which the Institutes are written is a better explination why many modern Christians have difficulty following Calvin...this I feel is the only place where his humanistic/legalistic background impedes his work; for the logical and precise exegises of the Bible does not always require as much classification. That being said, however, in some respects it is this very thuroughness that makes the Institutes a must read.
Also, finally in response to the notion that predestination = salvation by chance...I might suggest reading Jonathan Edwards' "Freedom of the Will" wherein is made a forceful argument that it is the lack of predestination which leads to salvation by pure chance.
"The Institutes of the Christian Religion" began as a rather short monograph, but grew to a multivolume treatise as Calvin revised and rewrote it over his career. This abridgement cuts away the excess and brings the reader the essentials of Calvin's theology.
Surprisingly, that theology, although not jovial, is not as somber as the popular portrayal. Calvin states his ideas and backs them up with scriptural citations, well constructed argument, and references to earlier Christian writers, most notably St. Augustine. He gives a defense of predestination which almost, but not quite, convinces.
In the chapter on the Church, Calvin writes of differences in doctrine and makes a call for tolerance of differing views--so long as they are not TOO different. It would be interesting to know if those words were written before or after the Servetus incident.
Another issue Calvin addresses in the chapter on the Church is church discipline. He outlines his theories on Bible-based discipline, and they are almost identical to modern-day church discipline in many Bible Belt churches.
Those with little experience of Calvinism can find it an off-putting theology. Read this book and "Calvin for the Armchair Theologian," and you might not convert, but you'll have a much more sympathetic view of Calvinism.
Surprisingly, that theology, although not jovial, is not as somber as the popular portrayal. Calvin states his ideas and backs them up with scriptural citations, well constructed argument, and references to earlier Christian writers, most notably St. Augustine. He gives a defense of predestination which almost, but not quite, convinces.
In the chapter on the Church, Calvin writes of differences in doctrine and makes a call for tolerance of differing views--so long as they are not TOO different. It would be interesting to know if those words were written before or after the Servetus incident.
Another issue Calvin addresses in the chapter on the Church is church discipline. He outlines his theories on Bible-based discipline, and they are almost identical to modern-day church discipline in many Bible Belt churches.
Those with little experience of Calvinism can find it an off-putting theology. Read this book and "Calvin for the Armchair Theologian," and you might not convert, but you'll have a much more sympathetic view of Calvinism.
The sheer mention of Calvin's name can wrinkle the face of many Christians. Is there any notion for such harsh treatment? This condensed version will help the reader arrive at a rock solid conclusion to the question and is a lot thinner then the original!
The book is compiled of four books, and is as follows, the first book is, "The Knowledge of God the Creator." In the first five chapters he launches directly into the fact that God has made Himself known to all men. Calvin's analysis follows closely to the beginning pages of Romans. He points out that all have been given the light of consciences and the light of creation. He couples this together with the fact that men suppress the knowledge that has been given to them, but are rightfully condemned under this knowledge.
Chapters six through nine speak about God's word and God's spirit. Calvin points out that man needs more than just general revelation, but also needs the bible (specific revelation). On page 45 Calvin shows the need to pay careful attention to scripture if one wants to benefit from the spirit of God. He clearly shows that any doctrine that surpasses the scripture is undoubtedly a teaching from Satan himself. Building upon this thought, chapters thirteen through fifteen present a defense for the deity of Jesus and the tri-unity of God. The beginning of Calvin's discussion of the nature of man was opened in the fifteenth chapter. Calvin speaks on how man is constructed of body and soul, and the soul consists of the intellect and the will.
Part four goes over God's providence and shows God is always active and in control of His creation. Calvin touched on the balance of free will and God's providence by explaining that man is bound to his sin nature and in his sin nature, man will never choose God.
Book two goes over "The Knowledge of God the Redeemer, in Christ." In the first three chapters Calvin shows the teaching that is referred to as total depravity. He illustrates how all mankind has been affected by the fall and is enslaved in sin. Here Calvin expounds on this by showing that this does not mean that men are as evil as they can be. God's common grace still refrains man's nature, but the unregenerate man is dead in sin and their heart intent behind all action is always sinful.
Continuing through the book, we come upon the discussion of God's law. Calvin explains the law is like a mirror showing people their sinful condition before God. The law also acts as a refrain as well as governs men. The next section Calvin shows how Jesus "became a man to perform the office of mediator." Here he illustrates how Christ has two natures and He has "performed the office of redeemer in procuring our salvation."
The third book is entitled "The Way of Obtaining the Grace of God." It begins by discussing the work of the spirit and then quickly moves into faith and repentance. Calvin comes out swinging in the proceeding book by dismantling the false allegations of someone who only confesses Christ. He lays out that living the Christian life is a life of self denial.
The fourth book that Calvin wrote was on the "Outward Means by Which God Helps Us." This section begins by looking at the church and makes the distinguishing factor between the true and false church. The election of church teachings was lightly covered and also church discipline. The remaining section covered Calvin's views on the sacraments. Many whom have not studied Calvin or reformed theology may find the section on sacraments a little difficult to swallow. Many may be alarmed at his view of adult and infant baptism and charge him with baptismal regeneration. Also his view of Jesus presented in the Lord's Supper may rattle some.
John Calvin was a significant theologian and scholar. I recommend his work for anyone who is looking for a deep study of reformed theology. Anyone who cast Calvin off for his work is missing out on the writings of an astute theologian that they could greatly benefit from.
The book is compiled of four books, and is as follows, the first book is, "The Knowledge of God the Creator." In the first five chapters he launches directly into the fact that God has made Himself known to all men. Calvin's analysis follows closely to the beginning pages of Romans. He points out that all have been given the light of consciences and the light of creation. He couples this together with the fact that men suppress the knowledge that has been given to them, but are rightfully condemned under this knowledge.
Chapters six through nine speak about God's word and God's spirit. Calvin points out that man needs more than just general revelation, but also needs the bible (specific revelation). On page 45 Calvin shows the need to pay careful attention to scripture if one wants to benefit from the spirit of God. He clearly shows that any doctrine that surpasses the scripture is undoubtedly a teaching from Satan himself. Building upon this thought, chapters thirteen through fifteen present a defense for the deity of Jesus and the tri-unity of God. The beginning of Calvin's discussion of the nature of man was opened in the fifteenth chapter. Calvin speaks on how man is constructed of body and soul, and the soul consists of the intellect and the will.
Part four goes over God's providence and shows God is always active and in control of His creation. Calvin touched on the balance of free will and God's providence by explaining that man is bound to his sin nature and in his sin nature, man will never choose God.
Book two goes over "The Knowledge of God the Redeemer, in Christ." In the first three chapters Calvin shows the teaching that is referred to as total depravity. He illustrates how all mankind has been affected by the fall and is enslaved in sin. Here Calvin expounds on this by showing that this does not mean that men are as evil as they can be. God's common grace still refrains man's nature, but the unregenerate man is dead in sin and their heart intent behind all action is always sinful.
Continuing through the book, we come upon the discussion of God's law. Calvin explains the law is like a mirror showing people their sinful condition before God. The law also acts as a refrain as well as governs men. The next section Calvin shows how Jesus "became a man to perform the office of mediator." Here he illustrates how Christ has two natures and He has "performed the office of redeemer in procuring our salvation."
The third book is entitled "The Way of Obtaining the Grace of God." It begins by discussing the work of the spirit and then quickly moves into faith and repentance. Calvin comes out swinging in the proceeding book by dismantling the false allegations of someone who only confesses Christ. He lays out that living the Christian life is a life of self denial.
The fourth book that Calvin wrote was on the "Outward Means by Which God Helps Us." This section begins by looking at the church and makes the distinguishing factor between the true and false church. The election of church teachings was lightly covered and also church discipline. The remaining section covered Calvin's views on the sacraments. Many whom have not studied Calvin or reformed theology may find the section on sacraments a little difficult to swallow. Many may be alarmed at his view of adult and infant baptism and charge him with baptismal regeneration. Also his view of Jesus presented in the Lord's Supper may rattle some.
John Calvin was a significant theologian and scholar. I recommend his work for anyone who is looking for a deep study of reformed theology. Anyone who cast Calvin off for his work is missing out on the writings of an astute theologian that they could greatly benefit from.
It goes without saying that John Calvin's Institutes of the Christian Religion is a classic.
But what of the translation? Which English translation is "best"? As far as I can tell, the two most frequently suggested English translations are the older Henry Beveridge translation and the newer John McNeill-Ford Lewis Battles translation. But does older imply outdated? Or is newer necessarily always better?
I'm not competent enough to decide. For one thing, I don't know Latin or French. For another, I'm not a John Calvin scholar, Reformation historian, or Reformed theologian.
However, here's what Reformed Christian scholar and philosophical theologian Paul Helm (who himself has studied and contributed several works on John Calvin) says:
"Incidentally, if you have the need of a translation of the Institutes, then the reissue of the Beveridge translation (newly published by Hendrickson) may be just the thing. It has new indexes, and has been 'gently edited', which means, I hope, only the removal of typos and other detritus. (I have not yet had the chance to check). Beveridge is superior to Battles in sticking closer to the original Latin, and having less intrusive editorial paraphernalia."
Likewise, here's another Calvin scholar, Richard A. Muller, on the two translations (from the preface of The Unaccommodated Calvin):
"I have also consulted the older translations of the Institutes, namely those of Norton, Allen and Beveridge, in view of both the accuracy of those translation and the relationship in which they stand to the older or 'precritical' text tradition of Calvin's original. Both in its apparatus and in its editorial approach to the text, the McNeill-Battles translation suffers from the mentality of the text-critic who hides the original ambience of the text even as he attempts to reveal all its secrets to the modern reader."
That said, I don't want to give the impression that I'm perfunctorily panning the McNeill-Battles translation with a pair of seemingly well-chosen quotations. Not at all. For instance, it might be helpful for some people to have the critical textual apparatus in the McNeill-Battles translation. Or, of course, it's possible to own and use both translations. Much depends on one's goal in studying Calvin and his Institutes. In any case, it'd be best to conduct some further research, perhaps by contacting Calvin scholars and translators and asking for their opinion on the matter.
Update:
For more balance, I think the following from J.I. Packer in the foreword to A Theological Guide to Calvin's Institutes is worth quoting, too:
"No English translation fully matches Calvin's Latin; that of the Elizabethan, Thomas Norton, perhaps gets closest; Beveridge gives us Calvin's feistiness but not always his precision; Battles gives us the precision but not always the punchiness, and fleetness of foot; Allen is smooth and clear, but low-key."
Likewise David Calhoun:
"The first was Thomas Norton back in the sixteenth century. Calvin was very fortunate with his first English translator. Norton did an exceptionally good job. Very soon after the completion of the Institutes in 1559, which was written in Latin, it was translated by Calvin into French and then quite soon into English. John Allen was the second translator. John Allen and Henry Beveridge were both nineteenth-century translators. The Beveridge translation is still in print. It was until fairly recently anyway. Those are not bad but not very good either. Ford Lewis Battles' 1960 translation is the one that we are using. Even though it has been criticized some, it is by far the most superior translation that we have at present."
But what of the translation? Which English translation is "best"? As far as I can tell, the two most frequently suggested English translations are the older Henry Beveridge translation and the newer John McNeill-Ford Lewis Battles translation. But does older imply outdated? Or is newer necessarily always better?
I'm not competent enough to decide. For one thing, I don't know Latin or French. For another, I'm not a John Calvin scholar, Reformation historian, or Reformed theologian.
However, here's what Reformed Christian scholar and philosophical theologian Paul Helm (who himself has studied and contributed several works on John Calvin) says:
"Incidentally, if you have the need of a translation of the Institutes, then the reissue of the Beveridge translation (newly published by Hendrickson) may be just the thing. It has new indexes, and has been 'gently edited', which means, I hope, only the removal of typos and other detritus. (I have not yet had the chance to check). Beveridge is superior to Battles in sticking closer to the original Latin, and having less intrusive editorial paraphernalia."
Likewise, here's another Calvin scholar, Richard A. Muller, on the two translations (from the preface of The Unaccommodated Calvin):
"I have also consulted the older translations of the Institutes, namely those of Norton, Allen and Beveridge, in view of both the accuracy of those translation and the relationship in which they stand to the older or 'precritical' text tradition of Calvin's original. Both in its apparatus and in its editorial approach to the text, the McNeill-Battles translation suffers from the mentality of the text-critic who hides the original ambience of the text even as he attempts to reveal all its secrets to the modern reader."
That said, I don't want to give the impression that I'm perfunctorily panning the McNeill-Battles translation with a pair of seemingly well-chosen quotations. Not at all. For instance, it might be helpful for some people to have the critical textual apparatus in the McNeill-Battles translation. Or, of course, it's possible to own and use both translations. Much depends on one's goal in studying Calvin and his Institutes. In any case, it'd be best to conduct some further research, perhaps by contacting Calvin scholars and translators and asking for their opinion on the matter.
Update:
For more balance, I think the following from J.I. Packer in the foreword to A Theological Guide to Calvin's Institutes is worth quoting, too:
"No English translation fully matches Calvin's Latin; that of the Elizabethan, Thomas Norton, perhaps gets closest; Beveridge gives us Calvin's feistiness but not always his precision; Battles gives us the precision but not always the punchiness, and fleetness of foot; Allen is smooth and clear, but low-key."
Likewise David Calhoun:
"The first was Thomas Norton back in the sixteenth century. Calvin was very fortunate with his first English translator. Norton did an exceptionally good job. Very soon after the completion of the Institutes in 1559, which was written in Latin, it was translated by Calvin into French and then quite soon into English. John Allen was the second translator. John Allen and Henry Beveridge were both nineteenth-century translators. The Beveridge translation is still in print. It was until fairly recently anyway. Those are not bad but not very good either. Ford Lewis Battles' 1960 translation is the one that we are using. Even though it has been criticized some, it is by far the most superior translation that we have at present."
Calvin's Institutes as Hors D'oeuvre
Qick, compact and precise is how I would describe Tony Lane's abridgement of Calvin's Institutes. Lane eliminates much of Calvin's polemic against Catholicism and the Pope, yet keeps his flow of thought and argumentation smoothly rolling along. Lane doesn't eliminate or bypass the doctrines that people have difficulty with. He gives them fair treatment. Reading this book makes one want to go back to Calvin's unabridged version and examine things in more detail and depth.
This is an extremely easy read. Tony Lane does a great job in bringing John Calvin's pastoral heart out in his writings. As soon as you start reading this book you can notice that Calvin was not some far-off removed theological iceberg, but was a pastor first and foremost.
Excellent work. Excellent read. You can't pass it up for the price!
Only because of grace,
--Jeffrey
This is an extremely easy read. Tony Lane does a great job in bringing John Calvin's pastoral heart out in his writings. As soon as you start reading this book you can notice that Calvin was not some far-off removed theological iceberg, but was a pastor first and foremost.
Excellent work. Excellent read. You can't pass it up for the price!
Only because of grace,
--Jeffrey
A lot of people think they know John Calvin. This work is the best summary of his theology anywhere and the best way to get into the mind of the great reformation leader. There is no better summary of reformation theology anywhere. Calvin's writing style is challenging but flowing and rich with rewards. It will help you formalize as a protestant what you believe and why you believe it. The serious theologian must not overlook this Opus of Protestant theology.
An astounding work, equally useful read from beginning to end, or (if you haven't the time) used as a reference text. It covers all the foundational / central issues of the Christian faith fully, faithfully and clearly. The only thing to watch out for as you test it by the Bible is that he tends to point you back to the Law rather than the Cross for sanctification. Thoroughly worth reading.
This is the Henry Beveridge translation
I haven't read thru the entire thing but wanted to help others by telling the translation and some quick notes on the text itself. I have the book form of the Battles translation and this one is similiar, its gonna be based on individual preferences but this edition is fine to me. Has all the table of contents. Its the entire content of both volumes of the book form. Text looks like every other book I have on kindle. Always having the Institutes available for that red light reading is always good. Can't see needing a different version.
A Good First Hand Introduction to Calvin's Theology
When John Calvin wrote the first edition of his 'Institutes of the Christian Religion,' it was intended to be a "simple handbook of Christian doctrine" (14). Just prior the time it was to be published, however, Francis I, the king of France, unleashed a "fierce campaign of repression" (14) against French Protestantism. In light of this, Calvin wrote an introductory letter dedicating his work to the king of France as a confession of the Christian faith and a defense of its truth.
Later editions revised and expanded the 'Institutes' and brought a new objective: Calvin intended that his 'Institutes' to be used alongside of his commentaries as an "introduction and guide to the study of the Bible" (14). Far from being an abstract and impractical tome to be perused and pondered by a few stuffy academicians, Calvin's 'Institutes' were written to nurture, instruct, and serve the Church. Calvin himself writes later in the Institutes, "Doctrine is not a matter of talk but of life. It is not grasped by the intellect alone, like other branches of learning. It is received only when it fills the soul and finds a home in the inmost recesses of the heart" (161). Above all, the Institutes is a book about the Christian life.
Nevertheless, the final version of Calvin's 'Institutes' is rather large. F.L. Battles translation is found in two volumes with a total of 1,500 pages. Though much of this material is spiritually rich and valuable for all Christians, there are portions that are now of little interest to the common reader since they deal with historically specific issues. Tony Lane's burden in the present volume is to bring Calvin's Institutes to the "non-specialist" reader by selecting the most important 15 percent of the original text and rewriting it into simpler and more modern English. Lane explains his ultimate intention in choosing the texts: "My aim has been simply to select the heart of Calvin's positive teaching--even on those points where I might not happen to agree with him" (16).
The final product is an edifying and Scripture-saturated presentation of the Christian faith. Even if you would not consider yourself a "Calvinist," I would encourage you to pick up this volume and give it a fair reading. Not only will provide you with an accessible first hand acquaintance with Calvin's theology, there are many portions that will, I trust, benefit you regardless of your theological commitments.
On the other hand, if you would not consider yourself a Christian, I would still encourage you to purchase and read this book. Calvin's 'Institutes of the Christian Religion' is considered, by both Christian and secular scholars, to be one of most important theological works ever written, if, for no other reason, the massive influence it has had on Western thought, history, religion, and culture. But even more than that, you will find in this book a vision of God that is not only glorious and holy, but beautiful, gracious and full of love for those who fear Him; and who beckons you to turn from the lesser pleasures of sin and turn to faith in His Son so that you can receive the forgiveness of sin and the gift of God Himself.
Later editions revised and expanded the 'Institutes' and brought a new objective: Calvin intended that his 'Institutes' to be used alongside of his commentaries as an "introduction and guide to the study of the Bible" (14). Far from being an abstract and impractical tome to be perused and pondered by a few stuffy academicians, Calvin's 'Institutes' were written to nurture, instruct, and serve the Church. Calvin himself writes later in the Institutes, "Doctrine is not a matter of talk but of life. It is not grasped by the intellect alone, like other branches of learning. It is received only when it fills the soul and finds a home in the inmost recesses of the heart" (161). Above all, the Institutes is a book about the Christian life.
Nevertheless, the final version of Calvin's 'Institutes' is rather large. F.L. Battles translation is found in two volumes with a total of 1,500 pages. Though much of this material is spiritually rich and valuable for all Christians, there are portions that are now of little interest to the common reader since they deal with historically specific issues. Tony Lane's burden in the present volume is to bring Calvin's Institutes to the "non-specialist" reader by selecting the most important 15 percent of the original text and rewriting it into simpler and more modern English. Lane explains his ultimate intention in choosing the texts: "My aim has been simply to select the heart of Calvin's positive teaching--even on those points where I might not happen to agree with him" (16).
The final product is an edifying and Scripture-saturated presentation of the Christian faith. Even if you would not consider yourself a "Calvinist," I would encourage you to pick up this volume and give it a fair reading. Not only will provide you with an accessible first hand acquaintance with Calvin's theology, there are many portions that will, I trust, benefit you regardless of your theological commitments.
On the other hand, if you would not consider yourself a Christian, I would still encourage you to purchase and read this book. Calvin's 'Institutes of the Christian Religion' is considered, by both Christian and secular scholars, to be one of most important theological works ever written, if, for no other reason, the massive influence it has had on Western thought, history, religion, and culture. But even more than that, you will find in this book a vision of God that is not only glorious and holy, but beautiful, gracious and full of love for those who fear Him; and who beckons you to turn from the lesser pleasures of sin and turn to faith in His Son so that you can receive the forgiveness of sin and the gift of God Himself.
This book has shattered all theological error that has penetrated the Christian religion and continues to help its readers in our day to "contend earnestly for the faith" and to fight folly. The book is not meant for entertainment but for education. If you are cursed with the attention span of modern readers, then please do not bother with this book.
Tony Lane has done a magnificent job with the incredibly long Institutes. This book is an abridgement with very little apology for it is not written so much as a reference work but a work to be read and enjoyed. I recommend this book highly.
If you are a Christian and want to hear God's truth applied to your life, the thoughts of John Calvin are most precious. He strenuously subjugated himself to God's word and applied it without varnish for all to see and understand. He has few peers as a teacher and the teachers I love who are alive today all have this same respect for him. This is a powerful little book.
The Institutes of Christian Religion edited by Tony Lane & Hilary Osborne
This is a very well done abridged edition of the Institutes. Written in modern english, it is very readable and useful for a beginning study of Calvin's works.
Few books written by mere men are this worthy of the time it takes to read them. From beginning to end, every thought, and often each word, is worthy of contemplation as Calvin's great mind for the word of God shines through - even in this translation from the original Latin. Be prepared for hours of study and searching Scripture as this work will drive you deep into the Bible to hear the unblemished Lamb speak to you. You may find even years after setting this book down that you will be occasioned to refer back to it as the Spirit applies Scripture to your heart and you remember the words of Calvin in this work. Many things you will read may appear at first to be incorrect, unreasonable, and heretical; but the value in this work is its ability to reclaim the Scripture from the world and our views of it. Few books will challenge you so.
Calvin's Institutes / worth reading the actual writings of Calvin
I found this book to be accessible despite the fact it was written and translated so long ago.It was also worthwhile finally reading Calvin's original writing and so many references made to him and his views in other contexts.
Judging by the long reviews before me, it should be obvious that there is much to say about Calvin's theology. This book doesn't say too much. For those familiar with his theology, DON'T buy this book. It will be a waste of your money. For those who would like to know more about Calvin's theology, without getting caught in mid 16th century language or too deep into theology, buy this. If you want a good in depth coverage of Calvin's theology, buy the FULL version and enjoy.
Good book, John Calvin is one of the heros of the faith no matter what view of God's sovereignty you have.
I strongly support a good translation of Calvin's magnum opus work. However, this translation is heavily abridged, and is a disappointment in how little actually remains.
Additionally, the modern translation of the Holy Scriptures, based on the critical text, is also a disappointment.
I was disappointed by this collection.
Additionally, the modern translation of the Holy Scriptures, based on the critical text, is also a disappointment.
I was disappointed by this collection.
Two stars is for not providing information on the translation. I was hoping for the McNiell translation.
Examining the Institution incites insights
I like Calvin's idea that knowing oneself is a prerequisite to knowing God. However, I think this is an emotional, experiential thing, not something to be teased out of the surrounding environment by reason and logic. "Every person, therefore, on coming to the knowledge of himself, is not only urged to seek God, but is also led as by the hand to find him." This is pretty, but man is thereby led not only to seek God but the souls of the people around him -- don't you find it so?
But Calvin accuses unbelievers of seeking out "hiding-places where they may conceal themselves from the presence of the Lord," and I admit I have done some of this; I never open a Bible now, for instance. But that is not out of fear; it is because, to quote Oscar Wilde, "a gentleman is never unintentionally rude," and to participate in anything Christian with the amount of anger I now have about it would be disrespectful to sincere believers.
Calvin assumes, also, that "unbelievers" are all "wicked," which leads him to confuse all pangs of conscience, from whatever cause, with guilt over abandoning one's faith in God. He also assumes that morality is impossible without theism, which I think is very handily refuted. It is quite possible for a hard heart to co-exist with theistical belief, and quite possible for a person to awaken to a sense of their wrongdoing and a desire to make amends, without assuming that a personal god is at the back of it all. History abounds with atheists who have taught soundly and done good work in many fields, as well as with people who have done evil in the name of religion. And, of course, the converse is also true. I am not saying that theism is necessarily evil, or that atheism is necessarily good. I am saying that there is no correlation.
"All men of sound judgement will therefore hold, that a sense of Deity is indelibly engraven on the human heart." Well, I don't know. It depends on how you define "deity." If you mean an acceptance that there is such a thing as sacredness in the universe, whether or not you believe in a personal God who is interested in your life, then I suppose I agree. On my better days.
Calvin inspires many useful questions into one's own beliefs and motives, and is of course a seminal figure in Protestant thought.
But Calvin accuses unbelievers of seeking out "hiding-places where they may conceal themselves from the presence of the Lord," and I admit I have done some of this; I never open a Bible now, for instance. But that is not out of fear; it is because, to quote Oscar Wilde, "a gentleman is never unintentionally rude," and to participate in anything Christian with the amount of anger I now have about it would be disrespectful to sincere believers.
Calvin assumes, also, that "unbelievers" are all "wicked," which leads him to confuse all pangs of conscience, from whatever cause, with guilt over abandoning one's faith in God. He also assumes that morality is impossible without theism, which I think is very handily refuted. It is quite possible for a hard heart to co-exist with theistical belief, and quite possible for a person to awaken to a sense of their wrongdoing and a desire to make amends, without assuming that a personal god is at the back of it all. History abounds with atheists who have taught soundly and done good work in many fields, as well as with people who have done evil in the name of religion. And, of course, the converse is also true. I am not saying that theism is necessarily evil, or that atheism is necessarily good. I am saying that there is no correlation.
"All men of sound judgement will therefore hold, that a sense of Deity is indelibly engraven on the human heart." Well, I don't know. It depends on how you define "deity." If you mean an acceptance that there is such a thing as sacredness in the universe, whether or not you believe in a personal God who is interested in your life, then I suppose I agree. On my better days.
Calvin inspires many useful questions into one's own beliefs and motives, and is of course a seminal figure in Protestant thought.
An opinion different from the rest.
No serious individual could ever deny the fact that John Calvin was brilliant. He wrote and knew so much and at such a young age; it is all tremendous. However, unlike the other reviewers of this book, I am writing from a point of view not in agreement with Calvin's theology. My theological journey has been Christian, conservative, and orthodox, and has included seminary training. I hope this review proves helpful, and I believe it will be to the extent that it is read by individuals who are indeed willing to listen to a dissenting opinion.
First, Calvin is anything but readable. He is, in fact, darn right confusing. Those who say he is not flowery or straight-forward are wrong. Before you purchase the book, go to the online version and read the first paragraph of the Epistle to the Reader and you will have enough proof that he, like the energizer bunny, goes on...and on...and on...and on. While sections are quite readable, it is nearly impossible to get his meaning on the first go around for the vast majority of his work (this and others). He can be rightly described as "grandiloquent"; "airy" also comes to mind. A good editor could have brought this book down to 600 pages.
Second, in addition to what Calvin says, it is also very difficult to understand what he means. I struggled for a week or so to try to make sense of his words and finally discovered that the following is helpful: Do not try to connect anything Calvin says to anything you know from the Scriptures. Ignore Christianity and you will be able to understand Calvin much easier. Approach this work in the same way you would a French philosopher or a Greek mathematician. Just read what he has to say and keep it divorced from Scripture. In that way, you do not have to struggle through his definitions, his theology, his new ideas, his countless catch phrases, etc.
Third, remember that Calvin's training was in humanism. He apparently never repented of that, and it shows throughout his works: right from Chapter One of Book One where he speaks of the necessity of obtaining knowledge of oneself. Do not argue against him or try to support his words from Scripture or understand Scripture from his words. You cannot do this because he is not coming from a Christian perspective; he is coming from a secular, humanist perspective, and until scholars provide evidence that he repudiated his earlier training, it is helpful for today's reader to understand that Calvin's basic philosophy was not a Christian one. If you recognize this, Calvin becomes more readable as this book becomes an exploration into uncharted thoughts, rather than serious biblical study.
Fourth, do not try to find a Christian doctrine in his works. Whether or not you find it is up to you, but if you struggle with his words and try to compare what he says with Scripture, you will find difficulties and blaring inconsistencies. Looking closely, you will find he adds words to the Biblical text (see, for example, Eph 2:20 on page 69), changes words around, redefines words (but is singularly careful to give you his own definitions), and, in general, approaches God, Christ, and salvation so entirely different from what you have been taught from the pulpit and in your studies that his theology is unrecognizable. Time after time he makes statements that are directly contradictory to Scripture (for example, in his Romans commentary he states we are all asleep in our sins, rather than dead). Read his commentary on Psalm 29 and you'll laugh at his "compel them by force" approach to worship. Those who say, as Howard Vos does, for example, that Calvin is the "father of the historical-grammatical method" are misinformed. His methods do not support this, and it slaps the German Reformers in the face, since they used that method long before Calvin became famous.
The contention that Calvin might have doctrines which are so far from the Scripture is debatable. The problem for Calvin is that it has indeed been debated within the Christian community. The Formula of Concord argues that Calvin's belief that the divine nature of Christ did not die on the cross means Jesus himself would need a savior. The idea of an irresistible and permanent election, coupled with the doctrine of limited atonement, is so far from justification by faith through grace that it is nearly impossible to find agreement between Calvinism and Christianity. Finding agreement between Calvin with anything else is difficult because Calvin has a new definition for almost every word he uses. Calvin's position is precocious, and from my studies I have concluded that if Calvin's followers are indeed Christian, it is only because they don't understand what his words mean. See my first and second points above.
It is my opinion that Calvin was not a Protestant, but only a Reformer. The Catholic doctrine of justification by faith is really a works-based recognition that somehow the individual is going to do enough to get himself to heaven. Calvin did little more than tweak this position: Instead of justification by a combination of works and faith, we now have both justification and sanctification by not only works and faith, but also knowledge. We do, however, get a continual reminder that this is all by God's grace (provided, of course, that you're one of the lucky ones), but a close reading will show his words are not much different than the Jehovah Witness or Mormon position which puts Jesus death as only that which makes possible your salvation.
My recommendation is that you purchase the book and read as much as you can; it has been interesting to me and will continue to provide much entertainment in my household, and I think it will for you also. But when you put it on your shelf, do not put it next to the Bible; put it next to Walter Martin, Jean Jacques Rousseau, or perhaps your New World Translation.
First, Calvin is anything but readable. He is, in fact, darn right confusing. Those who say he is not flowery or straight-forward are wrong. Before you purchase the book, go to the online version and read the first paragraph of the Epistle to the Reader and you will have enough proof that he, like the energizer bunny, goes on...and on...and on...and on. While sections are quite readable, it is nearly impossible to get his meaning on the first go around for the vast majority of his work (this and others). He can be rightly described as "grandiloquent"; "airy" also comes to mind. A good editor could have brought this book down to 600 pages.
Second, in addition to what Calvin says, it is also very difficult to understand what he means. I struggled for a week or so to try to make sense of his words and finally discovered that the following is helpful: Do not try to connect anything Calvin says to anything you know from the Scriptures. Ignore Christianity and you will be able to understand Calvin much easier. Approach this work in the same way you would a French philosopher or a Greek mathematician. Just read what he has to say and keep it divorced from Scripture. In that way, you do not have to struggle through his definitions, his theology, his new ideas, his countless catch phrases, etc.
Third, remember that Calvin's training was in humanism. He apparently never repented of that, and it shows throughout his works: right from Chapter One of Book One where he speaks of the necessity of obtaining knowledge of oneself. Do not argue against him or try to support his words from Scripture or understand Scripture from his words. You cannot do this because he is not coming from a Christian perspective; he is coming from a secular, humanist perspective, and until scholars provide evidence that he repudiated his earlier training, it is helpful for today's reader to understand that Calvin's basic philosophy was not a Christian one. If you recognize this, Calvin becomes more readable as this book becomes an exploration into uncharted thoughts, rather than serious biblical study.
Fourth, do not try to find a Christian doctrine in his works. Whether or not you find it is up to you, but if you struggle with his words and try to compare what he says with Scripture, you will find difficulties and blaring inconsistencies. Looking closely, you will find he adds words to the Biblical text (see, for example, Eph 2:20 on page 69), changes words around, redefines words (but is singularly careful to give you his own definitions), and, in general, approaches God, Christ, and salvation so entirely different from what you have been taught from the pulpit and in your studies that his theology is unrecognizable. Time after time he makes statements that are directly contradictory to Scripture (for example, in his Romans commentary he states we are all asleep in our sins, rather than dead). Read his commentary on Psalm 29 and you'll laugh at his "compel them by force" approach to worship. Those who say, as Howard Vos does, for example, that Calvin is the "father of the historical-grammatical method" are misinformed. His methods do not support this, and it slaps the German Reformers in the face, since they used that method long before Calvin became famous.
The contention that Calvin might have doctrines which are so far from the Scripture is debatable. The problem for Calvin is that it has indeed been debated within the Christian community. The Formula of Concord argues that Calvin's belief that the divine nature of Christ did not die on the cross means Jesus himself would need a savior. The idea of an irresistible and permanent election, coupled with the doctrine of limited atonement, is so far from justification by faith through grace that it is nearly impossible to find agreement between Calvinism and Christianity. Finding agreement between Calvin with anything else is difficult because Calvin has a new definition for almost every word he uses. Calvin's position is precocious, and from my studies I have concluded that if Calvin's followers are indeed Christian, it is only because they don't understand what his words mean. See my first and second points above.
It is my opinion that Calvin was not a Protestant, but only a Reformer. The Catholic doctrine of justification by faith is really a works-based recognition that somehow the individual is going to do enough to get himself to heaven. Calvin did little more than tweak this position: Instead of justification by a combination of works and faith, we now have both justification and sanctification by not only works and faith, but also knowledge. We do, however, get a continual reminder that this is all by God's grace (provided, of course, that you're one of the lucky ones), but a close reading will show his words are not much different than the Jehovah Witness or Mormon position which puts Jesus death as only that which makes possible your salvation.
My recommendation is that you purchase the book and read as much as you can; it has been interesting to me and will continue to provide much entertainment in my household, and I think it will for you also. But when you put it on your shelf, do not put it next to the Bible; put it next to Walter Martin, Jean Jacques Rousseau, or perhaps your New World Translation.
Very confusing religious opinion
I agree with Mr. Oshell on almost every point. I find John Calvin, in this writing, and in many others, confused about what he really believes. He speaks of 'justification', 'sanctification', regeneration', 'grace', even 'faith', but cannot seem to come to an agreement with himself as to what these important terms mean. After reading a good amount of the Institutes, I think John Calvin thought they all meant the same thing. But of course, according to Calvinism, knowing about these things was ever meant for most of the world anyway, and knowledge of them doesn't make any difference to anyone's eternal destiny, so really, what does it matter who does or doesn't understand these terms? The reader might find his eyes spinning in his head after a short while. Much philosophy indeed....
John Calvin, like Calvinist writers in general, must of necessity give opposite meanings to the words of the living God in Scripture in order to teach what it is they believe, "Calvinism". But I think any true 'believer' should be horrified by Calvin's notion that salvation and damnation of individuals are utterly left to chance, a decision already made by God for each of us before the foundation of the world, and most importantly, arbitrary in regard to "faith". God merely made the decision without any regard to His foreknowledge of a person's faith or lack of faith in Christ. Unbelievable. But this teaching comes from Calvin's belief that there IS no condition for salvation, that faith in Christ is not necessary for those 'elected' by God to salvation in eternity past. God, they say, simply "gives the gift of faith" to the ones He has already elected to salvation (making them meet the apparent condition for salvation (faith) in John 3:16-18). To hell with the rest, literally.
Is it any wonder that Calvinism has never enjoyed any peace in Christian circles? The 'goodwill' of Calvinism's gospel is simply not meant to be goodwill to 'all'.
As for spiritual deception, Mormonism and the Watchtower Organization can't hold a candle to the brilliant deceptions of Calvinism. Let me emphasize "BRILLIANT". Calvin's Institutes turns truth on its head. Just do as the Bereans did and never fail to compare what Calvin says in his Institutes with the word of God to see if they are in agreement. What I found in Mr. Calvin's writings was 'the word of men' we read about in 1 Thes 2:13.
It is difficult for me to accept the fact that otherwise intelligent men would even 'want' to believe Calvin's horrible teachings. But its true, one's faith is a thing of the heart, and we can all believe whomever and whatever we want (I made the free will choice to reject John Calvin's teachings).
John Calvin, like Calvinist writers in general, must of necessity give opposite meanings to the words of the living God in Scripture in order to teach what it is they believe, "Calvinism". But I think any true 'believer' should be horrified by Calvin's notion that salvation and damnation of individuals are utterly left to chance, a decision already made by God for each of us before the foundation of the world, and most importantly, arbitrary in regard to "faith". God merely made the decision without any regard to His foreknowledge of a person's faith or lack of faith in Christ. Unbelievable. But this teaching comes from Calvin's belief that there IS no condition for salvation, that faith in Christ is not necessary for those 'elected' by God to salvation in eternity past. God, they say, simply "gives the gift of faith" to the ones He has already elected to salvation (making them meet the apparent condition for salvation (faith) in John 3:16-18). To hell with the rest, literally.
Is it any wonder that Calvinism has never enjoyed any peace in Christian circles? The 'goodwill' of Calvinism's gospel is simply not meant to be goodwill to 'all'.
As for spiritual deception, Mormonism and the Watchtower Organization can't hold a candle to the brilliant deceptions of Calvinism. Let me emphasize "BRILLIANT". Calvin's Institutes turns truth on its head. Just do as the Bereans did and never fail to compare what Calvin says in his Institutes with the word of God to see if they are in agreement. What I found in Mr. Calvin's writings was 'the word of men' we read about in 1 Thes 2:13.
It is difficult for me to accept the fact that otherwise intelligent men would even 'want' to believe Calvin's horrible teachings. But its true, one's faith is a thing of the heart, and we can all believe whomever and whatever we want (I made the free will choice to reject John Calvin's teachings).
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