I follow a posting that is devoted to Reformed Theology. At the beginning of the year those who lead the account gave a challenge...sort of an invitation...to read through John Calvin's "Institutes of the Christian Religion" in the next year.
I had read most of the Institutes, but not all of it, in Seminary...which for the reader's sake is now 40+ years ago. So, I took the challenge. I decided to read through this now almost 500+ year old book, simply because it's one of the most excellent statements on the core of the Christian faith. First a little background:
John Calvin completed the Institutes of the Christian Religion in 1559 during the height of the Reformation.
The writing of the Institutes was actually a progressive writing. The first edition appeared in 1536, written in Latin, and then in 1541 Calvin translated it into his native French language. Subsequently, it was revised five times over the course of Calvin's life.
Extremely important for the Protestant Reformation, the Institutes made clear the nature of Protestant Theology over the claims of the Roman Catholic church. His writing succeeded in being the basis for most of the theological writings for these last five centuries of theological works.
Calvin wrote the Institutes following the order of the Apostle's Creed and is divided into four parts, or four books:
The first part looks at God the Father;
The second part, The Son;
The third part, The Holy Spirit; and
The fourth part, The Church.
Lest you think reading this book is an easy challenge, it is not. The Institutes is a massive work and that is why digesting it over the course of the next year became so appealing to me personally. When I first read it I was in Seminary and force-fed myself the writings in one semester; so in many ways this will be a first reading as I take time to digest what he had to say.
I am not known as a Calvinist...nor as one who is a Reformed Theologian. I was raised Lutheran, came to Christ at age 19, and went to a Baptist school in the south. My theology professors were non-apologetic Calvinists. They challenged me to think through my own understanding of what I meant by "Theology" - which simply means "knowledge of God". One does not have to embrace everything Calvin wrote to appreciate the depth of his logic and spiritual knowledge.
This long post is to say that I've decided to publish highlights of his reading through the course of the year. It won't be everyday, but it will be frequent.
If you are so inclined, you can download Calvin's Institutes for free and read along. Let me know if you're interested in the daily reading schedule.
Today I read from Book 1, chapter 1, on the theme of "The sum of true wisdom - viz. the knowledge of God and of ourselves. Effects of the latter.
His argument unfolds:
"Our wisdom, in so far as it ought to be deemed true and solid Wisdom, consists almost entirely of two parts: the knowledge of God and of ourselves.
So long as we do not look beyond the earth, we are quite pleased with our own
righteousness, wisdom, and virtue; we address ourselves in the most flattering terms, and seem only less than demigods. But should we once begin to raise our thoughts to God, and reflect what kind of Being he is, and how absolute the perfection of that righteousness, and wisdom, and virtue, to which, as a standard, we are bound to be conformed, what formerly delighted us by its false show of righteousness will become polluted with the greatest iniquity; what strangely imposed upon us under the name of wisdom will disgust by its extreme folly; and what presented the appearance of virtuous energy will be condemned as the most miserable impotence. So far are those qualities in us, which seem most perfect, from corresponding to the divine purity.
Hence that dread and amazement with which as Scripture uniformly relates, holy men were struck and overwhelmed whenever they beheld the presence of God. When we see those who previously stood firm and secure so quaking with terror, that the fear of death takes hold of them, nay, they are, in a manner, swallowed up and annihilated, the inference to be drawn is that men are never duly touched and impressed with a conviction of their insignificance, until they have contrasted themselves with the majesty of God.
My meaning is: we must be persuaded not only that as he once formed the world, so he sustains it by his boundless power, governs it by his wisdom, preserves it by his goodness, in particular, rules the human race with justice and Judgment, bears with them in mercy, shields them by his protection; but also that not a particle of light, or wisdom, or justice, or power, or rectitude, or genuine truth, will anywhere be found, which does not flow from him, and of which he is not the cause; in this way we must learn to expect and ask
all things from him, and thankfully ascribe to him whatever we receive.
.... For, until men feel that they owe everything to God, that they are cherished by his paternal care, and that he is the author of all their blessings, so that nought (nothing) is to be looked for away from him, they will never submit to him in voluntary obedience; nay, unless they place their entire happiness in him, they will never yield up their whole selves to him in truth and sincerity."
Thus I begin some highlights of Calvin's masterful work.
Peace
I had read most of the Institutes, but not all of it, in Seminary...which for the reader's sake is now 40+ years ago. So, I took the challenge. I decided to read through this now almost 500+ year old book, simply because it's one of the most excellent statements on the core of the Christian faith. First a little background:
John Calvin completed the Institutes of the Christian Religion in 1559 during the height of the Reformation.
The writing of the Institutes was actually a progressive writing. The first edition appeared in 1536, written in Latin, and then in 1541 Calvin translated it into his native French language. Subsequently, it was revised five times over the course of Calvin's life.
Extremely important for the Protestant Reformation, the Institutes made clear the nature of Protestant Theology over the claims of the Roman Catholic church. His writing succeeded in being the basis for most of the theological writings for these last five centuries of theological works.
Calvin wrote the Institutes following the order of the Apostle's Creed and is divided into four parts, or four books:
The first part looks at God the Father;
The second part, The Son;
The third part, The Holy Spirit; and
The fourth part, The Church.
Lest you think reading this book is an easy challenge, it is not. The Institutes is a massive work and that is why digesting it over the course of the next year became so appealing to me personally. When I first read it I was in Seminary and force-fed myself the writings in one semester; so in many ways this will be a first reading as I take time to digest what he had to say.
I am not known as a Calvinist...nor as one who is a Reformed Theologian. I was raised Lutheran, came to Christ at age 19, and went to a Baptist school in the south. My theology professors were non-apologetic Calvinists. They challenged me to think through my own understanding of what I meant by "Theology" - which simply means "knowledge of God". One does not have to embrace everything Calvin wrote to appreciate the depth of his logic and spiritual knowledge.
This long post is to say that I've decided to publish highlights of his reading through the course of the year. It won't be everyday, but it will be frequent.
If you are so inclined, you can download Calvin's Institutes for free and read along. Let me know if you're interested in the daily reading schedule.
Today I read from Book 1, chapter 1, on the theme of "The sum of true wisdom - viz. the knowledge of God and of ourselves. Effects of the latter.
His argument unfolds:
"Our wisdom, in so far as it ought to be deemed true and solid Wisdom, consists almost entirely of two parts: the knowledge of God and of ourselves.
So long as we do not look beyond the earth, we are quite pleased with our own
righteousness, wisdom, and virtue; we address ourselves in the most flattering terms, and seem only less than demigods. But should we once begin to raise our thoughts to God, and reflect what kind of Being he is, and how absolute the perfection of that righteousness, and wisdom, and virtue, to which, as a standard, we are bound to be conformed, what formerly delighted us by its false show of righteousness will become polluted with the greatest iniquity; what strangely imposed upon us under the name of wisdom will disgust by its extreme folly; and what presented the appearance of virtuous energy will be condemned as the most miserable impotence. So far are those qualities in us, which seem most perfect, from corresponding to the divine purity.
Hence that dread and amazement with which as Scripture uniformly relates, holy men were struck and overwhelmed whenever they beheld the presence of God. When we see those who previously stood firm and secure so quaking with terror, that the fear of death takes hold of them, nay, they are, in a manner, swallowed up and annihilated, the inference to be drawn is that men are never duly touched and impressed with a conviction of their insignificance, until they have contrasted themselves with the majesty of God.
My meaning is: we must be persuaded not only that as he once formed the world, so he sustains it by his boundless power, governs it by his wisdom, preserves it by his goodness, in particular, rules the human race with justice and Judgment, bears with them in mercy, shields them by his protection; but also that not a particle of light, or wisdom, or justice, or power, or rectitude, or genuine truth, will anywhere be found, which does not flow from him, and of which he is not the cause; in this way we must learn to expect and ask
all things from him, and thankfully ascribe to him whatever we receive.
.... For, until men feel that they owe everything to God, that they are cherished by his paternal care, and that he is the author of all their blessings, so that nought (nothing) is to be looked for away from him, they will never submit to him in voluntary obedience; nay, unless they place their entire happiness in him, they will never yield up their whole selves to him in truth and sincerity."
Thus I begin some highlights of Calvin's masterful work.
Peace
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