John Calvin: Reformer for the 21st Century -- A Review
JOHN CALVIN: Reformer for the 21st Century. By William Stacy Johnson. Louisville: WJK Press, 2009. ix + 142 pages.
Not surprisingly, John Calvin’s 500th birthday has led to a flooding of the market with all manners of biographies and studies both academic and general exploring the life and work of this transformative sixteenth-century reformer. Calvin may have come of age after the first wave of reform had passed, but his influence on church, culture, theology, and politics was neither second tier nor second-rate. By most estimations, only Martin Luther surpassed him in impact and influence – and that is likely due to the fact that Luther preceded him as a reformer by more than a decade. Calvin’s legacy is so potent, especially regarding matters of culture and politics, that latter-day observers have either reviled him or revered him. It can be said that there is little middle ground when it comes to considering the person of John Calvin.
The question that faces modern observers is the basis upon which one should judge Calvin. Like Luther, Calvin was a man of his age. As William Stacy Johnson will point out in the book, in many ways Calvin was ahead of his time, and yet is a product of his time. The question that faces modern interpreters is what he might have to say to us in our own time.
Being that I’m not part of a traditional Reformed communion (the Disciples have Reformed roots, but have always distanced themselves from Calvin), I approach the question of Calvin’s legacy from a somewhat different point than my Reformed brothers and sisters. While the historian in me is interested in Calvin’s life and work in the sixteenth century, the pastor in me wants to know what he has to say to the modern church. It was with that in mind that I chose to read this offering of Professor William Stacy Johnson. I was intrigued by the subtitle and wondered how this oft-vilified (or sainted) man of the 16th century might be a “Reformer for the 21st Century?”
The author is a Presbyterian theologian teaching at Princeton Seminary – a bastion of progressive Reformed thought. He is also the author of a well-received book on homosexuality. Knowing that he stood on the more progressive side of the Reformed tradition suggested that this rather brief book might stir the imagination, and the book doesn’t disappoint.
In short compass, Johnson introduces us to Calvin’s life and his theological writings. While Johnson is an admirer of Calvin, this isn’t a hagiography, for we are introduced to Calvin’s warts as well as his strengths. The point that the author wants to get across to the reader is that Calvin believed that reform was an ongoing process, and that he never saw himself as offering a final or definitive word on matters of theology, ecclesiastical practice, or on society. Indeed, Johnson makes clear that Calvin would have been horrified to find people calling themselves Calvinists. He would have also been disturbed to see his own thought codified into a hard-edged orthodoxy. Still, even if we should not take Calvin’s ideas as definitive, Johnson does believe that Calvin offers us an important model of a faith that is deeply committed to the scholarly study of scripture and committed to the transformation of society.
The book begins with a brief two-chapter synopsis of Calvin’s life, but this isn’t a biography. Johnson is more interested in Calvin’s thought and how it might speak to our own day, especially as Calvin might speak to the modern mainline Protestant church. It is clear to the author that the foundation of Calvin’s thought was found in his vision of God. For Calvin, God wasn’t a philosophical category to be used to explain the world. No, the Triune God whom Calvin chose to serve was, in his own mind, not only sovereign, but more importantly was personal, active, and who deeply identified with the wounded and the hurting in the world. Johnson suggests that we might be better served if we spent less time exploring Calvin’s philosophical expositions of divine providence and spent more time focusing “on Calvin’s preaching about the God who identified with our woundedness, and who gave his life for the rest of the world” (p. 20).
Chapters explore the usual doctrinal emphases – including the central Protestant professions of “Grace Alone,” “Faith Alone,” and “Scripture Alone.” He looks into the doctrines of election and predestination, as well as sin and salvation. On the issue of election, he points out that the doctrine had important practical implications for lay people, who under traditional Roman Catholic doctrine were not seen as having a true Christian vocation. For Calvin, however, the doctrine of election meant that “people in all occupations in life can live out an authentic Christian vocation.” And, “whatever a person does can be done to the glory of God.” (p. 46). Thus, it’s less about a predetermined life, and more about a call to service.
We also explore the way of living the Christian life, empowered by the Holy Spirit, a way of life that led to freedom and opportunity. Although not a democrat in the modern sense, he had little regard for monarchy. A pastor, he entered into political debates because he sought to form a community of faith, where equality was present. All of this was prescient and influential on later events. Yes, he wasn’t perfect. The oft-cited case of Michael Servetus is evidence of this. But, as Johnson points out, while Calvin needs to be judged on this case, he shouldn’t be condemned on the basis of it, for there is much more to the man and his legacy.
As the book explores each doctrinal, cultural, and political emphasis, Johnson offers a reflection that carries the lead-in: “Always Reforming.” Ultimately, this is the message of the book. Calvin was committed to reform and reformation. He did much to launch the Protestant Reformation, but he was not and is not the end of the process. Indeed, he believed it was unending. Although his writings may appear at times to be technical and intricate, ultimately his concerns were very practical. He was, as Johnson continually points out, a pastor (even if there is no record of his being ordained). His role in Geneva was that of a teacher, not as a politician. He did have a prominent place but it was the pulpit and not the city council. The reason, perhaps, that Calvin became so influential is that Geneva became a major refuge for Protestants fleeing persecution, from England to Eastern Europe. Influenced by his teaching, these reformers – such as John Knox – returned home and sought to introduce the ideas they had learned.
Johnson notes that many people believe that to be reformed is to be in agreement with Calvin’s beliefs and teachings. Calvin, as we’ve already seen rejected such a notion. It is instructive that he requested that he be buried in an unmarked grave. Christ alone is head of the church. His focus was on the glory of God.
Thus, one need not be a Calvinist to appreciate his vision of a God-centered faith that would transform not only individual lives, but society itself.
If one is interested in understanding Calvin and his legacy for today, especially if one has had a rather negative view of the reformer, then there is no better place to start than this book. It’s well-written and has the right tone for those who find themselves on the moderate to liberal side of things. It provides a reading list and discussion discussions, if you're so inclined to use the book for a group study -- this is very readable and useful by lay audiences who will appreciate much that they read here.
The book is finally, a reminder that history -- and heritage -- is an important resource to be consulted (always with great care) as one takes the journey of faith.
Not surprisingly, John Calvin’s 500th birthday has led to a flooding of the market with all manners of biographies and studies both academic and general exploring the life and work of this transformative sixteenth-century reformer. Calvin may have come of age after the first wave of reform had passed, but his influence on church, culture, theology, and politics was neither second tier nor second-rate. By most estimations, only Martin Luther surpassed him in impact and influence – and that is likely due to the fact that Luther preceded him as a reformer by more than a decade. Calvin’s legacy is so potent, especially regarding matters of culture and politics, that latter-day observers have either reviled him or revered him. It can be said that there is little middle ground when it comes to considering the person of John Calvin.
The question that faces modern observers is the basis upon which one should judge Calvin. Like Luther, Calvin was a man of his age. As William Stacy Johnson will point out in the book, in many ways Calvin was ahead of his time, and yet is a product of his time. The question that faces modern interpreters is what he might have to say to us in our own time.
Being that I’m not part of a traditional Reformed communion (the Disciples have Reformed roots, but have always distanced themselves from Calvin), I approach the question of Calvin’s legacy from a somewhat different point than my Reformed brothers and sisters. While the historian in me is interested in Calvin’s life and work in the sixteenth century, the pastor in me wants to know what he has to say to the modern church. It was with that in mind that I chose to read this offering of Professor William Stacy Johnson. I was intrigued by the subtitle and wondered how this oft-vilified (or sainted) man of the 16th century might be a “Reformer for the 21st Century?”
The author is a Presbyterian theologian teaching at Princeton Seminary – a bastion of progressive Reformed thought. He is also the author of a well-received book on homosexuality. Knowing that he stood on the more progressive side of the Reformed tradition suggested that this rather brief book might stir the imagination, and the book doesn’t disappoint.
In short compass, Johnson introduces us to Calvin’s life and his theological writings. While Johnson is an admirer of Calvin, this isn’t a hagiography, for we are introduced to Calvin’s warts as well as his strengths. The point that the author wants to get across to the reader is that Calvin believed that reform was an ongoing process, and that he never saw himself as offering a final or definitive word on matters of theology, ecclesiastical practice, or on society. Indeed, Johnson makes clear that Calvin would have been horrified to find people calling themselves Calvinists. He would have also been disturbed to see his own thought codified into a hard-edged orthodoxy. Still, even if we should not take Calvin’s ideas as definitive, Johnson does believe that Calvin offers us an important model of a faith that is deeply committed to the scholarly study of scripture and committed to the transformation of society.
The book begins with a brief two-chapter synopsis of Calvin’s life, but this isn’t a biography. Johnson is more interested in Calvin’s thought and how it might speak to our own day, especially as Calvin might speak to the modern mainline Protestant church. It is clear to the author that the foundation of Calvin’s thought was found in his vision of God. For Calvin, God wasn’t a philosophical category to be used to explain the world. No, the Triune God whom Calvin chose to serve was, in his own mind, not only sovereign, but more importantly was personal, active, and who deeply identified with the wounded and the hurting in the world. Johnson suggests that we might be better served if we spent less time exploring Calvin’s philosophical expositions of divine providence and spent more time focusing “on Calvin’s preaching about the God who identified with our woundedness, and who gave his life for the rest of the world” (p. 20).
Chapters explore the usual doctrinal emphases – including the central Protestant professions of “Grace Alone,” “Faith Alone,” and “Scripture Alone.” He looks into the doctrines of election and predestination, as well as sin and salvation. On the issue of election, he points out that the doctrine had important practical implications for lay people, who under traditional Roman Catholic doctrine were not seen as having a true Christian vocation. For Calvin, however, the doctrine of election meant that “people in all occupations in life can live out an authentic Christian vocation.” And, “whatever a person does can be done to the glory of God.” (p. 46). Thus, it’s less about a predetermined life, and more about a call to service.
We also explore the way of living the Christian life, empowered by the Holy Spirit, a way of life that led to freedom and opportunity. Although not a democrat in the modern sense, he had little regard for monarchy. A pastor, he entered into political debates because he sought to form a community of faith, where equality was present. All of this was prescient and influential on later events. Yes, he wasn’t perfect. The oft-cited case of Michael Servetus is evidence of this. But, as Johnson points out, while Calvin needs to be judged on this case, he shouldn’t be condemned on the basis of it, for there is much more to the man and his legacy.
As the book explores each doctrinal, cultural, and political emphasis, Johnson offers a reflection that carries the lead-in: “Always Reforming.” Ultimately, this is the message of the book. Calvin was committed to reform and reformation. He did much to launch the Protestant Reformation, but he was not and is not the end of the process. Indeed, he believed it was unending. Although his writings may appear at times to be technical and intricate, ultimately his concerns were very practical. He was, as Johnson continually points out, a pastor (even if there is no record of his being ordained). His role in Geneva was that of a teacher, not as a politician. He did have a prominent place but it was the pulpit and not the city council. The reason, perhaps, that Calvin became so influential is that Geneva became a major refuge for Protestants fleeing persecution, from England to Eastern Europe. Influenced by his teaching, these reformers – such as John Knox – returned home and sought to introduce the ideas they had learned.
Johnson notes that many people believe that to be reformed is to be in agreement with Calvin’s beliefs and teachings. Calvin, as we’ve already seen rejected such a notion. It is instructive that he requested that he be buried in an unmarked grave. Christ alone is head of the church. His focus was on the glory of God.
For Calvin, Christianity consisted of following the God who is for us by being with us in Jesus Christ and who is always at work among us by the power of the Holy Spirit. Being true to this God requires a dynamic and self-critical theology, one that points beyond itself to the God who transcends human circumstance (p. 121).
Thus, one need not be a Calvinist to appreciate his vision of a God-centered faith that would transform not only individual lives, but society itself.
If one is interested in understanding Calvin and his legacy for today, especially if one has had a rather negative view of the reformer, then there is no better place to start than this book. It’s well-written and has the right tone for those who find themselves on the moderate to liberal side of things. It provides a reading list and discussion discussions, if you're so inclined to use the book for a group study -- this is very readable and useful by lay audiences who will appreciate much that they read here.
The book is finally, a reminder that history -- and heritage -- is an important resource to be consulted (always with great care) as one takes the journey of faith.
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