Calvin's Institutes: Abridged Edition

Calvin’s Institutes

Abridged Edition

Calvin’s Institutes

Abridged Edition

Donald K. McKim, editor

Westminster John Knox Press

LOUISVILLE • LONDON

© 2001 Westminster John Knox Press

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Library of Congress Cataloging-in-Publication Data

Calvin, Jean, 1509–1564.

[Institutio Christianae religionis. English. Selections]

Calvin’s institutes / Donald K. McKim, editor.—Abridged ed.

     p. cm.

Includes bibliographical references and index.

ISBN-13: 978-0-664-22298-7 (pbk.: alk. paper)

ISBN-10: 0-664-22298-6 (pbk.: alk. paper)

1. Reformed Church—Doctrines. 2. Theology, Doctrinal. I. McKim, Donald K. II.

Title.

BX9420 .I58213 2000

230’.42—dc21

00-034940

This book is gratefully dedicated to my mentors in Calvin studies

Ford Lewis Battles—Calvin scholar without peer

Arthur Cochrane

John Gerstner

Robert Paul

Jack Rogers

Contents

Preface

Foreword

Introduction

Book I

Book II

Book III

Book IV

Index

Preface

It is a pleasure to offer Calvin’s Institutes: Abridged Edition to twenty-first century readers.

My own commitment to Calvin’s theology and interest in his Institutes has been long-standing. I bought my first copy on July 26, 1968. My pastor and friend John E. Karnes had introduced me to Calvin while I was a high school student. At the end of my freshman year of college, I had my own copy of this classic work.

My years at Westminster College, New Wilmington, Pennsylvania, enabled me to begin the study of Calvin with my superb teacher Jack Rogers. We studied Calvin’s doctrine of Scripture together and this later led to our collaborating on The Authority and Interpretation of the Bible: An Historical Approach (Harper & Row, 1979). Those hours discussing Calvin in the study room of McGill Library are still vivid in my mind. Jack’s excellent tutelage instilled in me a respect and heightened interest in Calvin and his Institutes.

One highlight of that Independent Study was a visit to Pittsburgh Theological Seminary and conversations with two committed Reformed scholars who read and appropriated Calvin quite differently. In the morning, Jack and I talked with John H. Gerstner, a devout adherent of the Old Princeton theology and its full expression in the theologies of Francis Turretin, Charles Hodge, and B.B. Warfield. In the afternoon, we discussed Calvin with Ford Lewis Battles, a Calvin scholar without peer who was translator of the Library of Christian Classics edition of Calvin’s Institutes, the edition on which the following abridgment is based. Dr. Battles told us that he had not read Calvin in English before he began his translation work. We attended Battles’ Calvin Seminar in which seminary students read and reacted to the whole of the Institutes within a single semester while Battles made significant comments from the immense reservoirs of his wide-ranging knowledge. Battles later wrote in the Foreword to our Authority and Interpretation of the Bible that he had "come to cherish the Institutes of the Christian Religion next only to the Scripture." The Gerstner-Battles experience dramatized ways in which Calvin’s theology can be interpreted and appropriated in significantly different manners.

My subsequent seminary experience at Pittsburgh Seminary enabled me to gain further views of Calvin. Besides Gerstner and Battles from whom I learned much, the faculty then included two other outstanding Reformed scholars who also became my teachers and friends. Arthur Cochrane, an expert on the theology of Karl Barth, had a deep and abiding respect for Calvin, just as Barth did. Robert Paul, who supervised my doctoral dissertation, was an authority on Puritanism behind which in part, of course, stood John Calvin. My seminary opportunities for Calvin studies could not have been richer. It is to Ford Battles and these other mentors that I gratefully dedicate this book.

When I joined the faculty of the University of Dubuque Theological Seminary in 1981, I began regularly to offer a course on The Theology of John Calvin. Here students also read the entire Institutes in a semester—a true baptism by immersion—while I lectured on Calvin and we discussed their reaction papers. The experience was well worth the perseverance of the saints.

Participation as vice-president and president of the Calvin Studies Society, attendance at Calvin conferences, International Congresses on Calvin Research, as well as writing books and articles on Calvin have kept me turning to the Institutes through the years. It remains a foundational work for my own theological understanding and commitment as a Reformed theologian. For all these experiences, I am thankful.

I am also deeply grateful to my wonderful family. My wife, LindaJo, and our sons, Stephen and Karl, have stuck with me through the zigs and zags of life, always loving and caring for me as they convey the grace of God. They bless me and are my joy!

I also would like to thank Davis Perkins and Richard Brown of Westminster John Knox Press who asked me to undertake this abridged edition of Calvin’s Institutes. I greatly value their friendship and support. I worked on this project intensely in a short period of time, an effort that has been personally rewarding.

Donald K. McKim

Germantown, Tennessee

February 25, 2000

Foreword

What follows is an abridged edition of Calvin’s Institutes of the Christian Religion. It is based on Calvin’s 1559 Institutes in the Library of Christian Classics edition (LCC 20 and LCC 21) edited by John T. McNeill and translated by Ford Lewis Battles (Philadelphia: Westminster Press, 1960). The 1559 Institutes was written in Latin.

Since its publication in the sixteenth century, Calvin’s 1559 Institutes has been translated into English four times. Thomas Norton translated it in 1561; John Allen in 1813; and Henry Beveridge in 1845 before the Battles translation in 1960.

Abridgments of the book have appeared through the centuries as well. The need for such works is due to what McNeill called the cumbrous bulk of the Institutes (LCC 20: xlviii).

The abridgment in English that has served most notably was first published in 1939 by Hugh Thomson Kerr as A Compend of the Institutes of the Christian Religion (reprint, Philadelphia: Westminster Press, 1964). It was based on Allen’s translation, which had been published by the Presbyterian Board of Christian Education. Fifty years later, Kerr issued a revised work based on the LCC translation as Calvin’s Institutes: A New Compend (Louisville: Westminster John Knox Press, 1989). An abridgment by Tony Lane with a simplifying and modernizing of Beveridge’s translation by Hilary Osborne (Grand Rapids: Baker Book House, 1986) has also appeared.

Mention should also be made of Ford Lewis Battles with John Walchenbach, Analysis of the Institutes of the Christian Religion of John Calvin (Grand Rapids: Baker Book House, 1980). Battles provided an outline of each section of the work using the headings of his LCC translation but summarizing the contents of sections in his own words. The work is analytical in that it includes Battles’ renderings of the main point of each section.

So the following abridgment of the 1559 Institutes is only one of the few major efforts to present this work of Calvin’s in English in the past 200 years and one of the several efforts in the past 439 years since the Norton translation of 1561.

The Kerr Compend has been quite useful in the preparation of this work. At a number of points the texts I’ve selected on my own match Kerr’s choices. At other points, I’ve included varying materials. The main difference between our works is that I have maintained the chapter and section headings of the Institutes as the framework for this book where Kerr’s Compend, while following Calvin’s order, is arranged by Kerr’s own topic heads and does not account for the parts of the Institutes with which he does not deal. This is certainly fine and legitimate—and the popularity of this Compend for a half century and more attests to the usefulness of this approach.

The current abridgment, however, is more of a road map to the Institutes. It provides a picture of the whole structure of the book. It accounts for all the topics with which Calvin dealt in the course of his eighty chapters. In this way, the historical integrity of the work is maintained. Readers get a macro view of the whole shape of the Institutes as well as a micro view in the selections from Calvin chosen for inclusion.

Citations from the Institutes are typically given by three numbers: book, chapter, and section. Thus book three, chapter twenty-one, section 1 is rendered as 3.21.1 (a section on the doctrine of election). The LCC edition frequently provides headings for groups of sections that deal with a specific topic: for example, Incidents illustrating forgiveness within the community of believers for 4.1.23–29. I have maintained all these section summaries in the following abridged text. These particular headings and section summaries are features of the LCC edition and not of Calvin’s original work. The chapter titles are Calvin’s own. Usually there is a text selection from one or more of the sections cited. These are provided in Calvin’s own words. But even when no text is selected, having the section summary topics shows the reader what Calvin is discussing in those sections and if interest warrants, the full edition of the Institutes can be consulted. So, while every individual section of the Institutes is not accounted for, the flow of the work can be easily traced by following the chapter titles, section summaries, and topics of each section. In this way, the full panoply of Calvin’s labors here can be discerned. I hope this approach will enhance the usefulness of this volume as an abridged text. Readers can gain a wider sense of the whole work, rather than only seeing the texts selected.

In my judgment, the texts selected reflect the essential Calvin. Some texts are a whole section; some summarize a section. Some tantalize by providing a window to Calvin’s argument in a section, perhaps luring the reader to a fuller look in the unabridged version. Other section selections are important quotations from Calvin but may not directly focus on the section heading. I have included these as illuminating for Calvin’s thought even as they occur, at some times tangentially, in the midst of his topic of discussion.

For the most part, the entire sections that have been omitted deal with Calvin’s numerous polemical concerns. These have an importance in their own right, but they cannot in themselves claim to form the central kernel of Calvin’s theology. Also generally omitted are many sections composed of the interweaving of biblical citations to buttress particular points. Calvin constantly referred to Scripture. He believed that by presenting his doctrinal discussions in the Institutes he did not have to prove such points when he came to writing his commentaries. Ideally, a cross-referencing of Institutes and Calvin’s commentaries would provide the deepest view of his thought.

Past abridgments have varied in their approaches. Edmund Bunney’s Institutionis Christianae Religionis… Compendiously Abridged by Edmund Bunney (1576; English translation, Edward May, The Institutions of Christian Religion… [1580]) was an abridgment of Calvin mainly in Bunney’s own words. William Delaune’s Institutionis Christianae Religionis… Epitome (1583) maintained Calvin’s language and introduced the work with twenty-one unnumbered pages of a General Table of the course of Calvin’s argument. This table became the source for One-Hundred Aphorisms, which summarized the Institutes and which were printed with a number of later editions. Delaune’s work was translated into English by Christopher Fetherstone in 1585. McNeill noted that "as a presentation of the Institutes in brief, it must have been a godsend to the hard-pressed student or the eager reader with limited time" (LCC 20:xlix). Other abridgments of selected amounts of the Institutes as well as different approaches to abridgment have followed in various languages.

I have maintained the LCC text as it has stood for forty years. Unfortunately, it does not provide inclusivity in its translation of language about humanity. This reminds us of the contextual character of all theology, as well as of all translations.

The textual apparatus and critical notes of the LCC text also have been omitted. The abbreviations that still show up are the letter p after a bracketed Scripture reference to indicate a paraphrase. Vg refers to the Latin Vulgate translation of Scripture while Comm. stands for Calvin’s commentaries. The ellipses indicate the omission of text.

The limitations of an abridgment are apparent. Yet this portable Calvin can serve useful purposes, I believe. It can be a gateway to the full text of the Institutes and perhaps draw a previously disinterested reader into the full richness of Calvin’s important work. Kerr wrote of his Compend that if it succeeds in directing some to the original, that would be warrant enough for its appearance; if it serves to introduce others to the great evangelical doctrines of the Reformation, that would be even more desirable (New Compend, 14). I fully concur with Kerr’s sentiments in my hopes for this volume.

In our fast-paced world of the twenty-first century, perhaps this volume can do for Calvin what the Lord prescribed to the prophet Habakkuk centuries ago: Write the vision; make it plain on tablets, so that a runner may read it (Hab. 2:2). May this road map to the Institutes benefit ongoing generations of students and all those interested in the theology of the Master of Geneva, John Calvin.

Introduction

John Calvin’s Institutes of the Christian Religion has long been a theological classic. Its clarity of thought, vigor of expression, and theological acuity made it an authoritative work during Calvin’s lifetime. Its enduring spiritual power to nurture the church’s life and to provide a framework by which individual Christians can understand their faith has made its legacy one of abiding influence. Calvin’s Institutes has been often translated, widely disseminated, and produced in various versions as it has significantly shaped Reformed theology and informed the understandings of generations of Christians.¹

DEVELOPMENT OF THE INSTITUTES

John Calvin (1509–64) produced the first edition of his Institutes in Basel in 1536 as the Christianae religionis institutio or Institution of the Christian Religion.² That work had six chapters.³ The first three were its center and dealt with the Ten Commandments, the Apostles’ Creed, and the Lord’s Prayer.⁴ Successive editions followed in Latin and in French.⁵

The title of the 1539 edition was changed to Institutio Christianae Religionis, Institutes of the Christian Religion, differentiating it from the 1536 edition as it also moved from six to seventeen chapters. A number of references to early church theologians were added and Scripture citations multiplied.

By the definitive 1559 Latin edition, the work had grown to eighty chapters, organized around the articles of the Apostles’ Creed—God, Christ, Holy Spirit, Church—and divided into four books. In his John Calvin to the Reader, Calvin wrote that despite additions and enrichments made to the editions throughout twenty-three years, I was never satisfied until the work had been arranged in the order now set forth.⁶ It was his purpose, Calvin now wrote,

to prepare and instruct candidates in sacred theology for the reading of the divine Word, in order that they may be able both to have easy access to it and to advance in it without stumbling. For I believe I have so embraced the sum of religion in all its parts, and have arranged it in such an order, that if anyone rightly grasps it, it will not be difficult for him to determine what he ought especially to seek in Scripture, and to what end he ought to relate its contents.⁷

THE NATURE OF CALVIN’S THEOLOGY IN THE INSTITUTES

The last four centuries have seen stupendous changes and developments in all aspects of human existence. So, too, in the field of Christian theology. Yet Calvin’s theological thought endures. His successors developed theological systems and textbooks much more complex and detailed than Calvin’s Institutes.⁸ Those who followed in Calvin’s theological wake built on his work to develop structures of theological thought appropriate for their times and contexts.⁹ The question of the relationship between these later followers and the master himself continues to provoke debate. Yet all those in the Reformed theological tradition ultimately turn their gaze back to the Geneva reformer and to his Institutes as a foundational starting point.¹⁰

What characterizes the theology we find in Calvin’s Institutes? Unlike some contemporary theology, the task of theological understanding was, for Calvin, an intensely personal and existential work. The Institutes was written for the church, for theological students, and for ordinary Christians.¹¹ Calvin wrote in Latin, the language of the learned in his day. The French translations that followed the Latin enlargements of the work through the years were for the benefit of the common folk who spoke the French language, Calvin’s native tongue. His concern was that theology be accessible and useful.

Christian theology engages the whole person. The task of doing Christian theology is not an intellectual exercise alone. It is, at its root, a response to the life-giving call of God in Jesus Christ to love the Lord our God with all our heart, soul, mind, and strength (Mark 12:30). The theologian brings the best intellectual tools possible. The goal of theology in the Institutes is the knowledge of God as creator and redeemer. But as Calvin enjoins: We are called to a knowledge of God: not that knowledge which, content with empty speculation, merely flits in the brain, but that which will be sound and fruitful if we duly perceive it, and if it takes root in the heart.¹² Knowledge of God involves trust and reverence. This knowledge comes through the gift of faith by the work of the Holy Spirit.¹³ For Calvin, no one can well perceive the power of faith unless he feels it by experience in his heart.¹⁴ So our total selves respond to the knowledge of God we have been given and which is found in Jesus Christ.

When we read Calvin’s Institutes we see the characteristics of Calvin’s theology:

1. Dynamic Theology. Calvin sought always to be a theologian under the Word of God. For him, God’s revelation in the Holy Scriptures, focused on Jesus Christ, is the place from which theological understanding emerges.¹⁵ Calvin’s life was given to the interpretation of Scripture. All his writings are grounded in the dynamic interplay between God’s Word of revelation and the listening ear of the church and the biblical interpreter. The dynamism of Calvin’s theological thought takes shape as he hears the biblical message and understands its meaning for the church’s life in his own historical context. The Institutes is alive because Calvin wants to understand and appropriate God’s self-communication in life. As Calvin wrote, Since I undertook the office of teacher in the church, I have had no other purpose than to benefit the church by maintaining the pure doctrine of godliness.¹⁶ The living God has been revealed, and in the Institutes Calvin seeks to hear and obey God’s Word.

2. Evolving Theology. The increasing size of the Institutes through its various editions over nearly a quarter of a century indicates that Calvin continued to hear and appropriate more of God’s revelation as he developed his theological thought. A twentieth-century theologian, Carlyle Marney, once said that theology never unpacks its bags and stays. Calvin exemplified the ways by which theology can grow as he matured and refined his understandings. His growth came through continual reading in the early church theologians, in Scripture, and in the history of biblical exegesis so that his theological judgments were not formed or articulated in an ivory tower vacuum.¹⁷ Along with the development of the Institutes through the years came Calvin’s sermons and biblical commentaries reflecting his continual wrestling with Scripture and his progressive understandings of it. Calvin’s Institutes conveys his evolving theology.

3. Interactive Theology. Calvin’s dynamic, evolving theology was also an interactive theology. His thought was in continual confrontation and often conflict with other views he rejected. There are long segments in the Institutes devoted to polemics against various groups and theological understandings from the days of the early church to his own times. In particular, Calvin wanted to distinguish his views from those of the Roman Catholic Church, Anabaptists, Schoolmen, Manichees and a host of other opponents. Calvin realized that his theology had to take into account the views of others—views with which he often pointedly disagreed. While some may find the sharpness of his polemical attacks as shocking to the sensibilities of modern times, these were standard fare in theological matters for Calvin’s day. There is no denying that his vivid expressions frequently raised the temperature of theological debate.¹⁸ Yet Calvin’s arguments against his opponents helped to set his own theological course which often emerged as a middle way against what he considered to be false extremes.¹⁹

SPIRITUAL BIOGRAPHY IN SYSTEMATIC FORM

A final perspective is also important for reading and understanding Calvin’s Institutes. Ford Lewis Battles has written that

if we come to Calvin’s Institutes as a source book for systematic theology, as many have done, it will afford us valuable insights indeed. But in such a reading we come to know but half the man. Suppose, even before we open to the first page, we are told: You are about to share in one of the classic experiences of Christian history; on the deceptively orderly and seemingly dispassionate pages that follow are imprinted one man’s passionate responses to the call of Christ. If we keep ever before us that autobiographical character of this book, the whole man will speak to us in very truth.²⁰

Calvin’s own life, his struggles with church reform in Geneva, his polemics, his prodigious output of sermons, lectures, commentaries, and theological writings of all sorts, to say nothing of his intense involvement with the city of Geneva itself—all these elements of Calvin’s autobiography are gathered together in the pages of the Institutes.²¹ For here Calvin seeks to understand Holy Scripture and to convey God’s truth to the world so that God’s rule will be acknowledged: God reigns!²² To know this God in reverence, trust, piety and love—is the purpose of all life. For, it will not suffice simply to hold that there is One whom all ought to honor and adore, unless we are also persuaded that he is the fountain of every good, and that we must seek nothing elsewhere than in him.²³ Calvin’s own life, dedicated fully and completely to the knowledge of God and to the service of God, exemplified his piety—reverence joined with love of God which the knowledge of his benefits induces.²⁴ The Institutes is Calvin’s lived piety before God and before the world.

THE PURSUIT OF GOD’S TRUTH

The contemporary theologian Karl Barth wrote the following as a Preface to an edition of Calvin’s Institutes:

Unlike Luther, Calvin was not a genius, but a conscientious exegete, a strict and tenacious thinker and at the same time a theologian who was indefatigably concerned with the practice of Christian life, and life in the church.… He is a good teacher, of a kind which has been rare in the church—who does not hand over to an understanding reader the results of his study, but asks him to take it up and to discover new results in his footsteps. Only a Christian and a theologian who has learned in Calvin’s Institutes to pursue the truth with which