The Spirituality of John Calvin

The college that John Calvin attended in Paris (1523) was influenced by the Devotio Moderna, the spiritual discipline that flourished in the 15th and 16th centuries. It came from the "Brothers of the Common Life," originating with the teachings of Gerhard Groote (1340-1384) of Deventer. The Brothers of the Common Life were dedicated to both the contemplative and to the active life. In reaction against scholasticism the Devotio Moderna was a return to Christian inwardness. Groote's ideas were to live to the glory of God by withdrawing from the world, to concentrate on the perfection of one's own soul in imitation of Christ. One of the most famous representatives of the Devotio Moderna was Thomas a Kempis (1380-1471) who wrote De Imitatione Christi. Calvin's language was similar to that of the Devotio Moderna in that he also wanted to live to the glory of God, ordering life in accordance with the sovereignty of God. But Calvin's theology was different in several very important ways. Worship was more important to Calvin. And instead of using the word devotio he used the word pietas. By Calvin's time devotion had the connotation of exterior forms one went thru without necessarily very deep feeling. "Piety" meant a worship of God that was a deep personal experience. Calvin, like other Christian Humanists, rejected the monastic-ascetic idea of perfection through separation from the world. Rather than withdrawal from the world Calvin called for involvement. To Calvin the redeeming work of Christ was meant to transform the world and therefore spirituality for Calvin meant to serve Christ in the world. Calvin recognized the importance of the inner experience of God. He did not want to see that interior life controlled by the church, nor does it come simply from the individual. It is based on Word and Spirit. "'Word' means the everlasting wisdom, residing in God, from which both all oracles and all prophecies go forth." (Inst., 1.13, 7) "It is God alone who enlightens our minds to perceive his truth, who by his Spirit seals it in our hearts, and by his sure attestation to it confirms our conscience." (Reply to Sadoleto, p. 79) To Calvin the experience of God is one of deep feeling. "By means of (the Holy Spirit) we become partakers of the divine nature, so as in a moment to feel its quickening energy within us." (Inst. I,13,14) "For the pious soul has the best view of God and may almost be said to handle him, for it feels that it is quickened, enlightened, saved, justified, and sanctified by him." (Inst. I,13,13) The believer feels the majesty of God, the divinity of God, the actions of God, God's fatherhood, and God's presence. (Inst.) Sanctification leads to holiness. It is the work of the Holy Spirit, a process by which the image of God is restored in us. The ultimate goal is a perfect union with God. In union with Christ we become one with him. "Therefore, to that union of the head and members, the residence of Christ in our hearts, in fine a mystical union we assign the highest rank." (Inst. III,1,3) John Calvin: “Lifting up our hearts, we should ever aspire to God and pray without ceasing. Still, such is our weakness it must be supported by many helps. Such our sluggishness it needs to be goaded. Consequently fitting it is that each one of us should set apart certain hours for this exercise, hours that should not pass without prayer. Hours when all the heart’s devotion should completely engage in prayer. When should we pray? Upon arising in the morning, before we begin daily work, when we sit down to a meal, when by God’s blessing we have eaten, when we are preparing to retire. No superstitious observance of hours, this, whereby, as if paying our debt to God, we fancy ourselves paid up for the remaining hours. No, it must be a tutelage for our weakness, exercised and repeatedly stimulated. Whenever we are pressed or see others pressed by any adversity, let us hasten back to God, not with swift feet but with eager hearts; on the other hand, let us not permit prosperity of ourselves or others to go unnoticed, failing to testify, by praise and thanksgiving, that we discern God’s hand therein.” (From The Piety of John Calvin by Ford Lewis Battles, pp. 111-112.)