The World's Ruined: Calvin, Concerning the Obedience of Believers (2)

Thursday, January 29, 2015

Calvin, Concerning the Obedience of Believers (2)

John Calvin, Institutes of Religion - 3.14.

10. Even were it possible for us to perform works absolutely pure, yet one sin is sufficient to efface and extinguish all remembrance of former righteousness, as the prophet says, (Ezekiel 18:24.) With this James agrees, "Whosoever shall keep the whole law, and yet offend in one point, is guilty of all," (James 2:10.) And since this mortal life is never entirely free from the taint of sin, whatever righteousness we could acquire would ever and anon be corrupted, overwhelmed, and destroyed, by subsequent sins, so that it could not stand the scrutiny of God, or be imputed to us for righteousness. In short, whenever we treat of the righteousness of works, we must look not to the legal work but to the command. Therefore, when righteousness is sought by the Law, it is in vain to produce one or two single works; we must show an uninterrupted obedience. God does not (as many foolishly imagine) impute that forgiveness of sins once for all, as righteousness; so that having obtained the pardon of our past life we may afterwards seek righteousness in the Law. This were only to mock and delude us by the entertainment of false hopes. For since perfection is altogether unattainable by us, so long as we are clothed with flesh, and the Law denounces death and judgment against all who have not yielded a perfect righteousness, there will always be ground to accuse and convict us unless the mercy of God interpose, and ever and anon absolve us by the constant remission of sins. Wherefore the statement which we set out is always true, If we are estimated by our own worthiness, in every thing that we think or devise, with all our studies and endeavors we deserve death and destruction.

[emphasis added]

2 comments:

MarkJanuary 30, 2015 at 5:06 AM
The syntax of this sentence is interesting ."God does not (as many foolishly imagine) impute that forgiveness of sins once for all...." This could be taken as saying that God only legally shares the status as forgiveness, and that it says nothing about God legally sharing Christ's righteousness, the death of Christ as the basis for that forgiveness. But I am confident that this is not what Calvin meant. The sentence could also be read as saying that there is no one time justification, but only a process of justification, with justification always future also, with the forgiveness of sins conditional on our future confession and repentance. But again I don't think this is what Calvin means in the sentence.

Read the second part of the sentence---, as righteousness; so that having obtained the pardon of our past life we may afterwards seek righteousness in the Law. . Reading the two parts together, I think Calvin means that God does justify each elect sinner one time once for all time, but that God does NOT do this in order for that sinner to then seek justification in His own works. Not for that purpose! Indeed if we have found a complete justification in Christ and in His extrinsic death, there will be no need for us to seek that justification in our own (enabled) works.....Jack do you think this is a fair reading?
ReplyDelete
Replies

Add comment

Subscribe to: Post Comments (Atom)

The Mere Mercy of God

This calling of Abram is a signal instance of the gratuitous mercy of God. Had Abram been beforehand with God by any merit of works? Had Abram come to him, or conciliated his favour? Nay, we must ever recall to mind that he was plunged in the filth of idolatry; and God freely stretches forth his hand to bring back the wanderer. He deigns to open his sacred mouth, that he may show to one, deceived by Satan's wiles, the way of salvation.

But this is done designedly, in order that the manifestation of the grace of God might become the more conspicuous in his person. For he is an example of the vocation of us all; for in him we perceive, that, by the mere mercy of God, those things that are not are raised from nothing, in order that they may begin to be something.

-John Calvin, Genesis, (Banner of Truth), p. 343

"Nor the faith also does not shut out the justice of our good works, necessarily to be done afterwards of duty towards GOD (for we are most bounden to serve GOD, in doing good deeds, commanded by him in his holy Scripture, all the days of our life): But it excludes them, so that we may not do them to this intent, to be made good by doing of them. For all the good works that we can do, be imperfect, and therefore not able to deserve our justification: but our justification doth come freely by the mere mercy of God..." (Thomas Cranmer - Homily of Justification)

Justification-Sanctification/Law-Gospel

In short, I affirm, that not by our own merit but by faith alone, are both our persons and works justified; and that the justification of works depends on the justification of the person, as the effect on the cause. (John Calvin, Acts of the Council of Trent with the Antidote)

The law guides, directs, commands, all things that are against the interest and rule of sin. It judgeth and condemneth both the things that promote it and the persons that do them; it frightens and terrifies the consciences of those who are under its dominion. But if you shall say unto it, “What then shall we do? this tyrant, this enemy, is too hard for us. What aid and assistance against it will you afford unto us? what power will you communicate unto its destruction?” Here the law is utterly silent, or says that nothing of this nature is committed unto it of God: nay, the strength it hath it gives unto sin for the condemnation of the sinner: “The strength of sin is the law.” But the gospel, or the grace of it, is the means and instrument of God for the communication of internal spiritual strength unto believers. By it do they receive supplies of the Spirit or aids of grace for the subduing of sin and the destruction of its dominion… (John Owen, A Treatise of the Dominion of Sin and Grace)