Calvin The Institutes Of The Christian Religion

1. Auflage 2012
ISBN: 978-3-8496-2081-3
Verlag: Jazzybee Verlag
Format: EPUB
Kopierschutz: 6 - ePub Watermark

E-Book, Englisch, 1641 Seiten

The Institutes of the Christian Religion (Institutio Christianae religionis) is John Calvin's seminal work on Protestant systematic theology. Highly influential in the Western world and still widely read by theological students today, it was published in Latin in 1536 (at the same time as the English King Henry VIII's Dissolution of the Monasteries) and in his native French in 1541, with the definitive editions appearing in 1559 (Latin) and in 1560 (French). The book was written as an introductory textbook on the Protestant faith for those with some previous knowledge of theology and covered a broad range of theological topics from the doctrines of church and sacraments to justification by faith alone and Christian liberty. It vigorously attacked the teachings of those Calvin considered unorthodox, particularly Roman Catholicism to which Calvin says he had been 'strongly devoted' before his conversion to Protestantism. The Institutes is a highly regarded secondary reference for the system of doctrine adopted by the Reformed churches, usually called Calvinism. (from wikipedia.com)

Autoren/Hrsg.

Calvin, John

Weitere Mitwirkende

Beveridge, John

Leseproben

The knowledge of God the Creator defined. The substance of this knowledge, and the use to be made of it.

Further illustration of the use, together with a necessary reproof of vain curiosity, and refutation of the Epicureans. The character of God as it appears to the pious mind, contrasted with the absurd views of the Epicureans. Religion defined.

By the knowledge of God, I understand that by which we not only conceive that there is some God, but also apprehend what it is for our interest, and conducive to his glory, what, in short, it is befitting to know concerning him. For, properly speaking, we cannot say that God is known where there is no religion or piety. I am not now referring to that species of knowledge by which men, in themselves lost and under curse, apprehend God as a Redeemer in Christ the Mediator. I speak only of that simple and primitive knowledge, to which the mere course of nature would have conducted us, had Adam stood upright. For although no man will now, in the present ruin of the human race, perceive God to be either a father, or the author of salvation, or propitious in any respect, until Christ interpose to make our peace; still it is one thing to perceive that God our Maker supports us by his power, rules us by his providence, fosters us by his goodness, and visits us with all kinds of blessings, and another thing to embrace the grace of reconciliation offered to us in Christ. Since, then, the Lord first appears, as well in the creation of the world as in the general doctrine of Scripture, simply as a Creator, and afterwards as a Redeemer in Christ,—a twofold knowledge of him hence arises: of these the former is now to be considered, the latter will afterwards follow in its order. But although our mind cannot conceive of God, without rendering some worship to him, it will not, however, be sufficient simply to hold that he is the only being whom all ought to worship and adore, unless we are also persuaded that he is the fountain of all goodness, and that we must seek everything in him, and in none but him. 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 this sense of the divine perfections is the proper master to teach us piety, out of which religion springs. By piety I mean that union of reverence and love to God which the knowledge of his benefits inspires. 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 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.

Those, therefore, who, in considering this question, propose to inquire what the essence of God is, only delude us with frigid speculations,—it being much more our interest to know what kind of being God is, and what things are agreeable to his nature. For, of what use is it to join Epicurus in acknowledging some God who has cast off the care of the world, and only delights himself in ease? What avails it, in short, to know a God with whom we have nothing to do? The effect of our knowledge rather ought to be, first, to teach us reverence and fear; and, secondly, to induce us, under its guidance and teaching, to ask every good thing from him, and, when it is received, ascribe it to him. For how can the idea of God enter your mind without instantly giving rise to the thought, that since you are his workmanship, you are bound, by the very law of creation, to submit to his authority?—that your life is due to him?—that whatever you do ought to have reference to him? If so, it undoubtedly follows that your life is sadly corrupted, if it is not framed in obedience to him, since his will ought to be the law of our lives. On the other hand, your idea of his nature is not clear unless you acknowledge him to be the origin and fountain of all goodness. Hence would arise both confidence in him, and a desire of cleaving to him, did not the depravity of the human mind lead it away from the proper course of investigation.

For, first of all, the pious mind does not devise for itself any kind of God, but looks alone to the one true God; nor does it feign for him any character it pleases, but is contented to have him in the character in which he manifests himself, always guarding, with the utmost diligence, against transgressing his will, and wandering, with daring presumption, from the right path. He by whom God is thus known, perceiving how he governs all things, confides in him as his guardian and protector, and casts himself entirely upon his faithfulness,—perceiving him to be the source of every blessing, if he is in any strait or feels any want, he instantly recurs to his protection and trusts to his aid,—persuaded that he is good and merciful, he reclines upon him with sure confidence, and doubts not that, in the divine clemency, a remedy will be provided for his every time of need,—acknowledging him as his Father and his Lord, he considers himself bound to have respect to his authority in all things, to reverence his majesty, aim at the advancement of his glory, and obey his commands,—regarding him as a just judge, armed with severity to punish crimes, he keeps the judgment-seat always in his view. Standing in awe of it, he curbs himself, and fears to provoke his anger. Nevertheless, he is not so terrified by an apprehension of judgment as to wish he could withdraw himself, even if the means of escape lay before him; nay, he embraces him not less as the avenger of wickedness than as the rewarder of the righteous; because he perceives that it equally appertains to his glory to store up punishment for the one, and eternal life for the other. Besides, it is not the mere fear of punishment that restrains him from sin. Loving and revering God as his father, honouring and obeying him as his master, although there were no hell, he would revolt at the very idea of offending him.

Such is pure and genuine religion, namely, confidence in God coupled with serious fear—fear, which both includes in it willing reverence, and brings along with it such legitimate worship as is prescribed by the law. And it ought to be more carefully considered, that all men promiscuously do homage to God, but very few truly reverence him. On all hands there is abundance of ostentatious ceremonies, but sincerity of heart is rare.

CHAPTER III.

THE KNOWLEDGE OF GOD NATURALLY IMPLANTED IN THE HUMAN MIND.

Sections.

The knowledge of God being manifested to all makes the reprobate without excuse Universal belief and acknowledgment of the existence of God.

Objection — that religion and the belief of a Deity are the inventions of crafty politicians. Refutation of the objection. This universal belief confirmed by the examples of wicked men and Atheists.

Confirmed also by the vain endeavours of the wicked to banish all fear of God from their minds. Conclusion, that the knowledge of God is naturally implanted in the human mind.

That there exists in the human mind, and indeed by natural instinct, some sense of Deity, we hold to be beyond dispute, since God himself, to prevent any man from pretending ignorance, has endued all men with some idea of his Godhead, the memory of which he constantly renews and occasionally enlarges, that all to a man, being aware that there is a God, and that he is their Maker, may be condemned by their own conscience when they neither worship him nor consecrate their lives to his service. Certainly, if there is any quarter where it may be supposed that God is unknown, the most likely for such an instance to exist is among the dullest tribes farthest removed from civilisation. But, as a heathen tells us,1 there is no nation so barbarous, no race so brutish, as not to be imbued with the conviction that there is a God. Even those who, in other respects, seem to differ least from the lower animals, constantly retain some sense of religion; so thoroughly has this common conviction possessed the mind, so firmly is it stamped on the breasts of all men. Since, then, there never has been, from the very first, any quarter of the globe, any city, any household even, without religion, this amounts to a tacit confession, that a sense of Deity is inscribed on every heart. Nay, even idolatry is ample evidence of this fact. For we know how reluctant man is to lower himself, in order to set other creatures above him....