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HISTORY of Christian Theology

Calvin and the Church Reformed

Although Martin Luther is properly credited with initiating the Protestant Reformation, the main trajectory of Protestantism was developing independently in Switzerland at the same time.
Switzerland in the sixteenth century consisted of a loose federation of several independent city-states and rural regions called cantons.1

Zwingli

Ulrich Zwingli statue
Ulrich Zwingli (1484–1531) was born to a wealthy peasant family in a small village in Switzerland and became a Catholic priest in 1506 after studying philosophy at the universities of Vienna and Basel. As a young priest he met Erasmus and became very close to him and his humanist movement for several years. Zwingli immersed himself in studying Erasmus’s Greek/Latin edition of the New Testament and was convinced that the Bible was the ultimate religious authority; not the papacy, councils, canon law or traditions.

In 1518, he became one of the priests at the cathedral in Zurich, where he began preaching exclusively from the Bible as an implicit rejection of papal authority. His provocative sermons garnered him support and incited opposition. He was primarily concerned about reforming the way Christians worshipped to conform with his understanding of biblical practices. He did not believe in the separation of church and state. He felt they were two parts of the same communal system which should be based on the Bible. Consequently, in 1521 he became a member of Zurich’s city council which governed all aspects of the city.

Zwingli’s revolutionary sermons against traditional Catholic practices created a stir in the community which came to a head in 1522 when individuals were arrested for eating sausages during Lent at his urging. Zwingli vigorously defended them, stating that the tradition of Lent was not biblical, and laws regarding it should be abolished as they were not necessary. Around this same time, he publicly married because the prohibition against clerical marriage also was not biblical. His antics became so controversial that the city council called the First Zurich Disputation where Zwingli debated a Catholic representative in order to determine the religious direction of the city. Zwingli argued that the Bible was the ultimate authority and should rule supreme above popes, councils, and foolish traditions. The city council concurred and ruled that henceforth, all decisions would be scripturally based and repudiated the Catholic Church’s claim of authority within the city.

Zwingli’s reformation movement kicked into high gear. He preached that the mass was not a real sacrifice re-presenting Christ’s offering on the cross with its same power and effect, and that the Eucharist was not literally turned into Jesus’s flesh and blood. The mass and the Eucharist were simply a symbolic memorial of Jesus’s death. He rejected the idea that the real presence of Christ’s body was in the Eucharist, regardless of whether it was based on the Catholic doctrine of transubstantiation or Luther’s consubstantiation. Indeed, he taught that all the sacraments were mere symbols and not the means of dispensing God’s grace. Consequently, the clergy did not hold any special power, and the church was not the mediator between humans and God. A central point of his preaching was that each individual needed to have a personal relationship with God, which came by understanding and following the Bible.

After a Second Zurich Disputation in 1525, the city council abolished the mass, removed all images from churches in the city, and ceased all music as part of the worship service. Zwingli’s vision of civil and ecclesiastical institutions working together to create a community that conformed to biblical standards was taking shape. Like Luther, Zwingli believed that humans were depraved, but unlike Luther (who felt that just hearing the good news of the Gospel would transform the individual), he believed that biblical law needed to be enforced by civil authorities to keep people in line.

Zwingli’s movement spread to other Swiss cantons, including Bern and Basle. Other more traditional regions became concerned. Five rural cantons joined together to form the Catholic alliance and tensions rose. Zwingli was highly outnumbered, so he sought support from the Lutheran princes in northern Germany. Some of his ideas were too radical for them, particularly regarding the Lord’s Supper butone of the princes, Philip of Hesse, felt that an alliance would be mutually beneficial. He arranged for a conference between Luther and Zwingli at his castle in Marburg, in hopes that the two religious leaders could resolve their differences to facilitate a political alliance. They were able to reach compromises on a number of issues, but the issue regarding the Eucharist was irreconcilable. Luther insisted that the actual flesh and blood of Christ was in the bread and wine while Zwingli tried to convince Luther that they were just symbols. At the end of the discussion, which became known as the Colloquy of Marburg, Luther refused to shake Zwingli’s hand, calling him an agent of the devil. Zwingli’s movement was known thereafter as Reformed Protestantism and the Church Reformed.

Even though Zwingli was outnumbered, he felt that God was on his side, so he believed he could spread his reform movement through military conquest. He provoked a war with the Catholic alliance by imposing an economic blockade. In 1531, Zwingli led his troops into battle where they were defeated and Zwingli was killed. His reform movement, however, did not die with him. It continued to spread and later grew rapidly under the leadership of the dynamic, intellectual John Calvin (1509–1564).

John Calvin

John Calvin
John Calvin was born into a respected French family who arranged for him to study at three universities. After earning his law degree, he continued his education by studying humanism at a school in Paris, where he began his gradual intellectual conversion to Protestantism. He had to flee Catholic France, and in 1836, he began to write a clear, systematic explanation of Protestant theology, which synthesized both Luther’s and Zwingli’s precepts. His masterpiece, The Institutes of the Christian Religion, became the standard doctrine of Reformed Protestantism. His main thesis was that God is a supreme, transcendent, incomprehensible being. Man’s duty is not to know the incomprehensible but to worship and obey Him. Proper worship became the focus of the Reformed tradition as they viewed it as the only way to span the vast expanse between man and God to connect with the Divine.

Calvin stressed the sovereignty of God. Based on this foundation, he emphasized the doctrine of predestination more than Augustine and Luther. Everything was predestined according to God’s eternal plan, (which was incomprehensible to humans and was unaffected by lowly depraved human flesh). Consequently, some people were predestined to salvation while others were predestined to rot in hell. Humans had no say in it at all. We did, however, have the ability to learn if we were one of the few individuals whom God had elected to save. Individuals Could know, and should find out, if they were saved. This was realized through a born-again experience in which one felt converted by the Holy Spirit, which was later expressed in their course of conduct. This was Calvin’s radical innovation to Christian theology, leading to a “once-in-a-lifetime born-again experience” becoming a central theme of most Protestant denominations. 2

Calvin felt he was called of God to establish a new church that would infuse civil institutions with the religious furor of the original apostolic church. Like Zwingli, he was determined to reform society through the fusion of church and state. In 1536 he had his first opportunity to implement his ideas when the city of Geneva asked him to assist in their reformation process. His strict moral reforms, however, proved too drastic for the nobility, who were not particularly interested in commoners scrutinizing their daily life, and he was asked to leave in 1538. Three years later, however, the city council invited Calvin back and agreed to adopt the constitution of a new church and pass a city ordinance mandating several moral reforms, including the abolition of gambling, drinking, and dancing. Even though the civil and ecclesiastic institutions remained separate, they cooperated in their common goal of creating an orderly community which reflected God’s glory.

The new church was run by a consistory council comprised of clergy and laymen elders who met every week. The elders were chosen by the city magistrates and helped enforce the moral code. The clergy consisted of Calvin as the sole doctor of theology, pastors who would preach sermons, and deacons who would administer relief to the poor. Church services consisted of prayers, singing and a sermon, similar to typical Protestant services today.

Even though Calvin did not hold any official civil position, he ruled the city with an iron fist. He believed that because God is all powerful, His church should rule over secular kings, rulers and magistrates. Calvin demanded complete conformity and was ruthless with anyone who dared oppose him. He arrested an individual who did not believe in the Trinity or infant baptism and had him burned at the stake as a heretic. He exiled his closest advisor over a disagreement involving the interpretation of a passage of scripture, and he banished nobles who refused to comply with his moral reforms. During Calvin’s last decade of life, no one dared oppose him.

Calvin founded the University of Geneva where he trained preachers and missionaries in his Reformed theology. Calvinism spread through France, the Netherlands and Scotland, and some of the Lutheran German princes converted to his Reformed tradition, creating two main branches of Protestantism in Europe.

The Synod of Dordt

As Calvin’s brand of Reformed Protestantism spread, a Dutch Reformed pastor named Jacob Arminius took exception to Calvin’s doctrine of double predestination. Instead, Arminius taught that Christ offered salvation to all, but it was up to each one of us to accept it. The debate regarding free will versus determinism has perplexed societies through the ages. It became hotly contested in the early seventeenth century when Arminianism took hold within certain factions of the Reformed movement. So, a council of Reformed theologians was held in Holland to deal with this issue. 3

The Synod of Dordt (1618–1619), rejected the Arminian view and laid out the following classic expression of orthodox Calvinism:

The teachings of Dordt are aptly summarized as “five-point Calvinism,” which is defined using the acronym TULIP. “T” is for total depravity: No part of human nature is free from corruption because of sin. Total depravity does not mean human beings are pure evil. Like all Augustinians, Calvinist theologians teach that there is no such thing as pure evil, for all created things are good, and evil can only be a form of nonbeing, an absence, loss, privation, or corruption in what is good. Total depravity means that after the Fall there is no part of human nature that is not corrupted by sin.

“U” is for unconditional election. The doctrine of divine election (from the Latin word for “choice”) is about God’s eternal choice as to whom he will save. Unconditional election, taught by Augustine, Aquinas, Luther, and Calvin, is the doctrine that God’s choice determines who will have faith. Election is unconditional in that nothing in us, neither merit nor faith, is a condition or cause of God’s election.

“L” is for limited atonement. This is more accurately called “particular redemption.” The doctrine is about the scope of God’s intention in the death of Christ: Did he intend to redeem everyone? The Calvinists, reasoning that God could not fail to achieve his intention, concluded that he did not intend to redeem all. The implication that Christ did not die for everybody makes this the most controversial doctrine taught at Dordt.

“I” is for irresistible grace. This means that God’s gift of grace is always effective: If it is given, it is received. For Calvinists, grace is the cause of our choosing to accept Christ in faith and be saved.

“P” is for perseverance of the saints. This is the radically new doctrine of Calvin, that all who truly have faith will persevere in faith to the end. It implies, contrary to Augustine and the whole previous Christian tradition, that all who lose or abandon their faith never really had Christian faith to begin with.

The Calvinist doctrine of perseverance had effects on all later Protestant doctrines of justification, generating a distinctively Protestant focus on conversion. This explains why Protestants treat justification as happening only once in a lifetime, when we are converted to faith. For after that point, we are sure to be saved eternally.4

Some of the Reformed tradition did not accept the precept of limited atonement, and they became known as “four-point Calvinists.” In their nuanced view, Christ died to save all mankind (“universalism”) but only on the condition that they believe. However, only those predestined for salvation came to have saving faith. This view was adopted by some of the Puritans in the seventeenth century. John Wesley later adopted Arminius’s doctrine and became very successful preaching a gospel of grace available to everyone.

There was another nuanced split among the Calvinists regarding the fall of Adam and Eve. One group held that God decreed predestination as a result of his decree that Adam fall into sin. Another group taught that God decreed Adam’s Fall as a means of carrying out His prior decree of predestination.

Over the decades, many other groups split off from Calvin’s Reformed tradition. Its progeny created a vast tree of diverse Protestant denominations incorporating various aspects of Calvin’s theology.

Additional Resources

on Amazon:

Institutes of the Christian Religion, book by John Calvin

Institutes of the Christian Religion

English Translation
by John Calvin

John Calvin: Pilgrim and  Pastor

John Calvin: Pilgrim and Pastor

English Translation
by W. Robert Godfrey

An introduction to the essential life and thought of one of history’s most influential theologians, who considered himself first and foremost a pilgrim and a pastor. John Calvin was as controversial as he was influential, his critics have named a judgmental and joyless attitude after him, while his admirers celebrate him as the principal theologian of Reformed Christianity. Yet his impact is unmistakable-a primary developer of western civilization whose life and work have deeply affected five centuries’ worth of pastors, scholars, and individuals. What will surprise the readers of this book, however, is that Calvin did not live primarily to influence future generations. Rather, he considered himself first and foremost a spiritual pilgrim and a minister of the Word in the church of his day. It was from that “essential” Calvin that all his influence flowed.

John Calvin - A Biography

John Calvin–A Biography

by T. H. L. Parker

John Calvin was one of the most important leaders of the sixteenth-century Protestant Reformation. In this revision of his major biography, T. H. L. Parker explores Calvin’s achievement against the backdrop of the turbulent times in which he lived. With clear and concise explanations of Calvin’s theology, analyses of his major works, and insights into his preaching, this definitive biography brings this crucially important reformer and his world to life for readers.

Book, The Human Quest for Meaning
 

What if the greatest crisis of our time wasn’t political, economic, or even scientific, but spiritual? The Human Quest for Meaning, presents an unflinching, scholarly, and soul-searching excavation of humanity’s deepest longings. This work cuts through the fog of postmodern relativism and the sterile worship of science to confront the core dilemma of our time: why does a civilization without God still hunger for transcendence? Drawing from ethnological studies, ancient texts, and forgotten philosophical wisdom, Hallstrom traces the arc of religious and philosophical history; not to convert, but to clarify. In a world obsessed with novelty, this book dares to remember.

In this book, readers will delve into the surprising belief systems of some of the most primitive cultures, exploring why they revered a moral Supreme Being contrary to modern theories of religious evolution. The text also revisits the foundations of Christianity, not as dogma, but as a cultural and metaphysical force that shaped the Western mind. The book further explores how modern secularism has gradually replaced meaning with a mechanistic worldview and why this replacement is now collapsing. It presents concise, accessible summaries of major world religions, from Hinduism and Buddhism to Islam, Sikhism, Taoism, and Zoroastrianism to help broaden a reader’s global spiritual literacy.

In the face of cultural amnesia, this work offers clarity and equips readers with the tools to forge their own enduring philosophy of life. Hallstrom writes with scholarly rigor but aims for accessibility, avoiding dry academic jargon while still delivering a serious intellectual exploration that reads smoothly like a story. While books on religion and philosophy are not new, Hallstrom brings a refreshingly countercultural lens.

Whether you’re a skeptic, a seeker, or a believer, The Human Quest for Meaning will challenge your assumptions, deepen your worldview, and perhaps even awaken something within you.

Available in hardback, audio, paperback and e‑book.

Calvin by Bruce gordon

Calvin

by Bruce Gordon

A revealing new portrait of John Calvin that captures his human complexity and the sixteenth-century world in which he fought his personal and theological battles. During the glory days of the French Renaissance, young John Calvin (1509-1564) experienced a profound conversion to the faith of the Reformation. For the rest of his days he lived out the implications of that transformation—as exile, inspired reformer, and ultimately the dominant figure of the Protestant Reformation. Calvin’s vision of the Christian religion has inspired many volumes of analysis, but this engaging biography examines a remarkable life. Bruce Gordon presents Calvin as a human being, a man at once brilliant, arrogant, charismatic, unforgiving, generous, and shrewd. The book explores with particular insight Calvin’s self-conscious view of himself as prophet and apostle for his age and his struggle to tame a sense of his own superiority, perceived by others as arrogance. Gordon looks at Calvin’s character, his maturing vision of God and humanity, his personal tragedies and failures, his extensive relationships with others, and the context within which he wrote and taught. What emerges is a man who devoted himself to the Church, inspiring and transforming the lives of others, especially those who suffered persecution for their religious beliefs.

Zwingli: God's Armed Prophet

Zwingli: God’s Armed Prophet

by Bruce Gordon

A major new biography of Huldrych Zwingli—the warrior preacher who shaped the early Reformation. Huldrych Zwingli (1484–1531) was the most significant early reformer after Martin Luther. As the architect of the Reformation in Switzerland, he created the Reformed tradition later inherited by John Calvin. His movement ultimately became a global religion. A visionary of a new society, Zwingli was also a divisive and fiercely radical figure. Bruce Gordon presents a fresh interpretation of the early Reformation and the key role played by Zwingli. A charismatic preacher and politician, Zwingli transformed church and society in Zurich and inspired supporters throughout Europe. Yet, Gordon shows, he was seen as an agitator and heretic by many and his bellicose, unyielding efforts to realize his vision would prove his undoing. Unable to control the movement he had launched, Zwingli died on the battlefield fighting his Catholic opponents.

Ulrich Zwingli Early Writings

Ulrich Zwingli Early Writings

by Ulrich Zwingli (Samuel M. Jackson, ed.)

This volume contains several of Zwingli’s pre-Reformation writings and his earliest Reformation treatises, which defended the freedom of Christians by attacking such issues as regulations governing Lenten fasts, clerical marriage and clerical celibacy.

Huldrych Zwingli Writings, Vol One: The Defense of the Reformed Faith
Huldrych Zwingli Writings: In Search of True Religion: Reformation, Pastoral and Eucharistic Writings, Vol. Two
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History of the Christian Church, 8 volumes

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The Lessons of History

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1 The facts of this chapter are widely known. Regardless, the author gives special acknowledgment to the following sources: Andrew C. Fix, The Renaissance, Reformation and the Rise of Nations, (The Teaching Company, 2009), Phillip Cary, The History of Christian Theology, (The Teaching Company, 2008); Brad S. Gregory, The History of Christianity in the Reformation Era, (The Teaching Company, 2001); Molly Worthen, The History of Christianity II: From the Reformation to the Modern Megachurch, (The Teaching Company, 2017); B. H. Roberts, Outlines of Ecclesiastical History, (Deseret Book, 1979).

2 Shaun Nichols, Great Philosophical Debates: Free Will and Determinism, (The Teaching Company, 2008), Lecture 3.

3 Shaun Nichols, Great Philosophical Debates: Free Will and Determinism, (The Teaching Company, 2008).

4 Phillip Cary, The History of Christian Theology, (The Teaching Company, 2008), Lecture 21.

IMAGES:

Marburg castle and St. Mary’s Church in Marburg, by Hydro a Commons photographer in Germany, [PD-CC 4.0]

Statue Ulrich Zwingli, Photograph by Jeremy Toma, Zurich Suisse, [PD-CC 4.0]

John Calvin and Calvinism, by Calvin Bryant, 2018, [PD CC-4.0]

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