From John Calvin’s Commentary on the Last Four Books of Moses:
For the fetus, though enclosed in the womb of its mother, is already a human being, and it is almost a monstrous crime to rob it of the life which it has not yet begun to enjoy. If it seems more horrible to kill a man in his own house than in a field, because a man’s house is his place of most secure refuge, it ought surely to be deemed more atrocious to destroy a fetus in the womb before it has come to light.
Watch this 6-minute video from John Piper about John Calvin’s ministry in Geneva, Switzerland.
HT: Desiring God
John Calvin and C.S. Lewis seem to be worlds apart. If they had a theological debate, there’s no doubt they would have many points of disagreement. Calvin was, of course, a Reformer, and he espoused his system known as “Calvinism.” Lewis was an eclectic of sorts, a self-professed lay minister, and he was decidedly “Arminian.” Calvin was a sixteenth century pastor in Switzerland. Lewis was a twentieth century literature professor in Great Britain.
Yet at the same time, there is some overlap between these two men. One of the great things about Christianity is that the essentials of the faith make for strange (and willing) bedfellows.
The essential I have in mind is that unless we know God, we cannot know who we are. In the first chapter of Book I of his Institutes of the Christian Religion, Calvin writes:
Our feeling of ignorance, vanity, want, weakness, in short, depravity and corruption, reminds us, that in the Lord, and none but He, dwell the true light of wisdom, solid virtue, exuberant goodness. We are accordingly urged by our own evil things to consider the good things of God; and, indeed, we cannot aspire to Him in earnest until we have begun to be displeased with ourselves. For what man is not disposed to rest in himself? Who, in fact, does not thus rest, so long as he is unknown to himself; that is, so long as he is contented with his own endowments, and unconscious or unmindful of his misery? Every person, therefore, on coming to the knowledge of himself, is not only urged to seek God, but is also led as by the hand to find him. On the other hand, it is evident that man never attains to a true self-knowledge until he have previously contemplated the face of God, and come down after such contemplation to look into himself. For (such is our innate pride) we always seem to ourselves just, and upright, and wise, and holy, until we are convinced, by clear evidence, of our injustice, vileness, folly, and impurity. Convinced, however, we are not, if we look to ourselves only, and not to the Lord also—He being the only standard by the application of which this conviction can be produced.
Over 390 years later, near the end of Mere Christianity, Lewis echoes Calvin with his own unique touch:
The more we get what we now call “ourselves” out of the way and let Him take us over, the more truly ourselves we become. There is so much of Him that millions and millions of “little Christs,” all different, will still be too few to express Him fully. He made them all. He invented—as an author invents characters in a novel—all the different men that you and I were intended to be. In that sense our real selves are all waiting for us in Him. It is no good trying to “be myself” without Him. The more I resist Him and try to live on my own, the more I become dominated by my own heredity and upbringing and surroundings and natural desires. I am not, in my natural state, nearly so much of a person as I like to believe: most of what I call “me” can be very easily explained. It is when I turn to Christ, when I give myself up to His Personality, that I first begin to have a real personality of my own.
For Calvin, true knowledge of God produced a true knowledge of himself. For Lewis, turning to Christ unleashed his true personality. Different words. Different contexts. Same glorious principle: when we know God through Jesus Christ, we begin to see ourselves for who we really are and who we were intended to be.
Apart from God, we are stuck in a delusion, esteeming ourselves more highly than we ought and selling ourselves short of what we could become. In this delusion, we are left to be our own god—a role we were never meant to play and one which weighs far more than we can bear.
John Calvin
Let all those acute censors, whose highest pleasure it is to banish a reverential regard of Scripture from their own and other men’s hearts, come forward; let them read the Gospel of John, and, willing or unwilling, they will find a thousand sentences which will at least arouse them from their sloth; nay, which will burn into their consciences as with a hot iron, and check their derision. The same thing may be said of Peter and Paul, whose writings, though the greater part read them blindfold, exhibit a heavenly majesty, which in a manner binds and rivets every reader. But one circumstance, sufficient of itself to exalt their doctrine above the world, is, that Matthew, who was formerly fixed down to his money-table, Peter and John, who were employed with their little boats, being all rude and illiterate, had never learned in any human school that which they delivered to others. Paul, moreover, who had not only been an avowed but a cruel and bloody foe, being changed into a new man, shows, by the sudden and unhoped-for change, that a heavenly power had compelled him to preach the doctrine which once he destroyed. Let those dogs deny that the Holy Spirit descended upon the apostles, or, if not, let them refuse credit to the history, still the very circumstances proclaim that the Holy Spirit must have been the teacher of those who, formerly contemptible among the people, all of a sudden began to discourse so magnificently of heavenly mysteries.
– Calvin, Institutes of the Christian Religion, 1.8.11
John Calvin:
I am aware of what is muttered in corners by certain miscreants, when they would display their acuteness in assailing divine truth. They ask, how do we know that Moses and the prophets wrote the books which now bear their names? Nay, they even dare to question whether there ever was a Moses. Were any one to question whether there ever was a Plato, or an Aristotle, or a Cicero, would not the rod or the whip be deemed the fit chastisement of such folly? The law of Moses has been wonderfully preserved, more by divine providence than by human care; and though, owing to the negligence of the priests, it lay for a short time buried,–from the time when it was found by good King Josiah (2 Kings 22:8; 2 Chron. 34:15),–it has continued in the hands of men, and been transmitted in unbroken succession from generation to generation. Nor, indeed, when Josiah brought it forth, was it as a book unknown or new, but one which had always been matter of notoriety, and was then in full remembrance. The original writing had been deposited in the temple, and a copy taken from it had been deposited in the royal archives (Deut. 17:18, 19); the only thing which had occurred was, that the priests had ceased to publish the law itself in due form, and the people also had neglected the wonted reading of it. I may add, that scarcely an age passed during which its authority was not confirmed and renewed. Were the books of Moses unknown to those who had the Psalms of David in their hands? To sum up the whole in one word, it is certain beyond dispute, that these writings passed down, if I may so express it, from hand to hand, being transmitted in an unbroken series from the fathers, who either with their own ears heard them spoken, or learned them from those who had, while the remembrance of them was fresh.
– Calvin, Institutes of the Christian Religion, 1.8.9
James Pruch