by Joe Morecraft, III

John Calvin on the

Worship of god
N
othing was more important to
John Calvin than the pure worship
of God in spirit and in truth. Several
Biblical texts played a role in Calvins
development of his doctrine of the wor-
ship of God.
You shall have no other gods
before Me.- Exodus 20:3
Calvin understood that concern of the
First Commandment was worship. In
it God,
enjoins that He alone should
be worshipped, and requires a
worship free from all supersti-
tions.God, therefore calls for
the aections of the hear that
He alone may be spiritually
worshipped.thence we arrive
at the distinction between true
religion and false superstitions;
for since God has prescribed to
us how He would be worshipped
by us, whenever we turn away
in the smallest degree from this
rule, we make to ourselves oth-
er gods, and degrade Him from
His right place.CALVINS
Calvin at His Studies
5 Counsel of Chalcedon Issue 3 2010
John Calvin on the Worship of God
COMMENTARIES, Vol. II, p.
418, 419
Now Nadab and Abihu, the
sons of Aaron, took their re-
spective repans, and after
putting re in them, placed
incense on it and oered
strange re before the LORD,
which He had not com-
manded them. And re came
out from the presence of the
LORD and consumed them,
and they died before the
LORD. Ten Moses said to
Aaron, It is what the LORD
spoke, saying, By those who
come near Me I will be treat-
ed as holy, and before all the
people I will be honored. So
Aaron, therefore, kept silent.-
Leviticus 10:1-3
Tis text greatly impressed Calvin. He
speaks of it as,
a memorable circumstance
from whence it appears how
greatly God abominates all the
sins whereby the purity of reli-
gion is corrupted.Now, God
had forbidden any other re to
be used in the ordinances, in
order to exclude all extrane-
ous rites, and to show His de-
testation of whatever might be
derived from elsewhere. Let us
learn, therefore, so to attend to
Gods command as not to cor-
rupt His worship by any strange
inventions. But if He so severely
avenged this error, how hor-
rible a punishment awaits the
Papists, who are not ashamed
obstinately to defend so many
gross corruptions.- CALVINS
COMMENTARIES, Vol. III, p.
431-432
Terefore, come out from
their midst and be separate,
says the Lord. And do not
touch what is unclean; and I
will welcome you, and I will
be a Father to you, and you
shall be sons and daughters of
Me, says the Lord Almighty.-
II Corinthians 6:17-18
In his comments on this verse, Calvin
makes the point that believers, like
OT priests, are set apart for the spiri-
tual worship of God, as a royal priest-
hood, in the totality of our being, body
and soul. Hence, as we are redeemed
by the grace of God, it is betting that
we keep ourselves undeled in respect
of all uncleanness, that we may not pol-
lute the sanctuary of God.- CALVINS
COMMENTARIES, Vol. XX, p. 262
Bibliography
(1). W. Robert Godfrey, Calvin and the Wor-
ship of God, Westminster Seminary
California faculty, www.wscal.edu/faculty/
wscwritings/07.04.php
(2). John Calvin, Te Necessity of Reforming the
Church, TRACTS AND TREATIES, Vol. I,
(Grand Rapids, Michigan: Wm. B. Eerdmans
Publishing Co., 1958)
(3). John Calvin, COME OUT FROM AMONG
THEM: ANTI-NICODEMITE WRIT-
INGS, (Dallas, Texas: Protestant Heritage
Press, 2001); (4). Carlos M.N. Eire, WAR
AGAINST IDOLS: THE REFORMATION
OF WORSHIP FROM ERASMUS TO CAL-
VIN, (New York: Cambridge University
Press, 1990).
Counsel of Chalcedon Issue 3 2010
6
John Calvin on the Worship of God
the relation of
calvins conversion
and his struggle for
the purity of worship
Calvins war against the idolatry of
Rome was the logical consequence of
his conversion. After being devoutly
Roman Catholic, by a sudden act of
conversion, God subdued [his] heart to
teachableness,and to Protestantism.
According to Calvin, his conversion
was a turning away from what stood be-
tween him and Godhis adherence to
the superstition of popery. Like Farel,
his conversion focused on the rejection
of Roman Catholic worship.
Tis is a thoroughly Biblical at-
titude. As I Tessalonians 1:9 says:
For they themselves report about us
what kind of reception we had with
you, and how you turned to God from
idols to serve [worship] a living and
true God
the supreme
importance of the
worship of god for
calvin
Public worship was of supreme and
central importance to Calvin. It was
far more important to him than it is to
many professed Christians today.
If it be inquired, then, by what
things chiey the Christian re-
ligion has a standing existence
amongst us, and maintain its
truth, it will be found that the
following two not only occupy
the principal place, but com-
prehend under them all the
other parts, and consequently
the whole substance of Christi-
anity, viz., a knowledge, rst, of
the mode in which God is duly
worshipped; and, secondly, of
the source from which salvation
is to be obtained. When these
are kept out of view, though we
may glory in the name of Chris-
tians, our profession is empty
and vain. After these come the
sacraments and the govern-
ment of the church- John Cal-
vin TRACTS AND TREATIES:
ON THE REFORMATION OF
THE CHURCH, Vol. 1, p. 126
In this quote, we see the top prior-
ity worship was to Calvin. He placed,
How to worship God above How to
be saved. His emphasis is that a knowl-
edge of how God wants to be worship
and the knowledge of how God saves
sinners not only occupy the principal
place in Christianity, but they comprise
the whole substance of Christianity.
Following these two priorities, Calvin
ranks a knowledge of the sacraments
and of the government of the church as
third and fourth.
the reason for this
supreme importance
A. THE NATURE OF WORSHIP AS
GODS MEETING PLACE
7 Counsel of Chalcedon Issue 3 2010
John Calvin on the Worship of God
For Calvin, the worship of God was of
central and supreme importance be-
cause it was the special meeting place
of God and His people. Calvin wrote:
let us know and be fully per-
suaded that wherever the faith-
ful, who worship him purely
and in due form, according to
the appointment of his word,
are assembled together to
engage in the solemn acts of
religious worship, He is gra-
ciously present, and presides
in the midst of them. COM-
MENTARY ON THE BOOK
OF PSALMS, (Grand Rapids,
Michigan: Baker Book House,
1979), Vol. I, p. 122.
B. THE CHIEF END OF MAN
According to Calvin, mans chief end
is to know God, and, knowing Him,
to glorify Him in worship and obedi-
ence. Tis is the basis of Calvins theology
of worship and of his attack on idolatry in
worship. Te knowledge of God and the
worship of God are inseparable. A person
cannot know God without worshipping
Him. A person cannot be a Christian
without a proper understanding of wor-
ship. Speaking of worship, Calvin says:
Tere is nothing to which all
men should pay more attention,
nothing in which God wishes us
to exhibit a more intense eager-
ness than in endeavoring that
the glory of His name may re-
main undiminished, His king-
dom be advanced, and the pure
doctrine which alone can guide
us to true worship, ourish in
full strength.- Te Necessity of
Reforming the Church, quoted
by Eire, p. 199.
Counsel of Chalcedon Issue 3 2010
8
John Calvin on the Worship of God
the denition of
worship
C. THE ELEMENTS OF TRUE
WORSHIP ACCORDING TO
CALVIN
Let us now see what is meant
by the due worship of God. Its
chief foundation is to acknowl-
edge Him to be, as He is, the
only source of all virtue, justice,
holiness, wisdom, truth, power,
goodness, mercy, life and salva-
tion; in accordance with this, to
ascribe and render to Him the
glory of all that is good, to seek
all things in Him alone, and
in every want have recourse to
Him alone. Hence arises prayer,
hence praise and thanksgiv-
ingthese being attestations to
the glory which we attribute to
Him. Tis is that genuine sanc-
tication of His name which He
requires of us above all things.
To this is united adoration,
by which we manifest for Him
the reverence due to his great-
ness and excellency, and to this
ceremonies are subservient, as
helps or instruments, in order
than, in the performance of
divine worship, the body may
be exercised at the same time
with the soul. Next after these
comes self-abasement, when,
renouncing the world and the
esh, we are transformed in the
renewing of our mind, and liv-
ing no longer to ourselves, sub-
mit to be ruled and actuated by
Him. By this self-abasement we
are trained to obedience and
devotedness to his will, so that
his fear reigns in our heart, and
regulates all the actions of our
lives. Tat in these things con-
sist the true and sincere wor-
ship which alone God approves,
and in which alone He delights,
is both taught by the Holy Spirit
through the Scriptures, and is
also, antecedent in discussion,
the obvious dictate of piety. Nor
from the beginning was there
any other method of worship-
ping God, the only dierence
being, that this spiritual truth,
which with us is naked and
simple, was under the former
dispensation, wrapt up in g-
ures.- Calvin, TRACTS AND
TREATIES: ON THE REFOR-
MATION OF THE CHURCH,
Vol. 1, p. 127
In this quote, we see what Calvin con-
sidered the four basic elements of true
worship. (1). Total dependence upon
God for all things spiritual, moral and
material; (2). Grateful rendering to God
the glory due Him, or the sanctication
of His name; (3). Adoration of God; and
(4). Self-abasement.
For Calvin worship was not
a means to an end. Worship
was not a means to evangelize
or entertain. Worship was an
end in itself. Worship was not
to be arranged by pragmatic
considerations, but was rather
to be determined by theologi-
cal principles derived from the
Scriptures. Te most basic
realities of the Christian life
were involved. In worship God
meets with his people to bless
9 Counsel of Chalcedon Issue 3 2010
John Calvin on the Worship of God
them. What could be more im-
portant? What should require
more care and faithfulness?-
Robert Godfrey, Calvin and
the Worship of God
Calvins reform of worship included
the reform of the environment of wor-
ship. All religious symbols including
crosses in St. Pierres church in Geneva
were removed. Te cross on top of the
steeple there was not removed, until
God removed it by a lightning bolt. It
was not replaced.
D. THE NATURE OF WORSHIP AS
SPIRITUAL WORSHIP
In John 4:24, Jesus said: God is spirit,
and those who worship Him must wor-
ship Him in spirit and truth. Because of
verses like this, Calvin believed that the
only correct for of worship approved by
God was spiritual worship, which had
two characteristics: (1). Worship devoid
of trust in material props and humanly
devised ceremonies, and in Old Testa-
ment ceremonies that were fullled in
Christ; and (2). Worship that has been
commanded by God in the Bible.
Calvins interpretation of the Sec-
ond Commandment involves fervently
praying against our imagining that God
can be expressed in any gure. Te Ro-
man Catholic Church breaks this com-
mandment by its idolatrous innovations;
but it tries to evade the label of idolatry
by calling their idolatrous sculptures,
paintings, frescoes and rituals, the
books of the uneducated. Calvins re-
sponse to this ploy was as follows:
I still cannot see what benet
such images can provide for the
unlearnedexcept to make
them into anthropomorphites,
[i.e., people who humanize
God].Indeed, brothels show
harlots clad more virtuously
and modestly than the church-
es shows those objects which
they wish to be seen as images
of virgins.But then we shall
also answer that this is not the
method of teaching the people
of God whom the Lord will to be
instructed with a far dierent
doctrine than this trash. He has
set forth the preaching of His
word as a common doctrine for
all.From this one word they
could have learned more than
from a thousand crosses of ei-
ther wood or stone.Terefore,
He will vindicate His majesty
and glory against any who may
transfer it to graven images or
other things. And not once, but
against fathers, the children
and the grandchildren.- 1536
INSTITUTES OF THE CHRIS-
TIAN RELIGION, p. 21
the regulative
principle of worship
Tis is another vitally important issue
for Calvin because Tere is nothing
Counsel of Chalcedon Issue 3 2010
10
John Calvin on the Worship of God
more perilous to our salvation than a
preposterous and perverse worship of
God.- CALVINS REPLY TO CARDI-
NAL SADOLETO
Te rule which distinguishes
between pure and vitiated
worship is of universal applica-
tion, in order that we may not
adopt any devise which seems
t to ourselves, but look to the
injunctions of Him who alone
is entitled to prescribe. Tere-
fore, if we would have Him to
approve our worship, this rule,
which he everywhere enforces
with the upmost strictness,
must be carefully observed.
For there is a twofold reason
why the Lord, in condemn-
ing and prohibiting all cti-
tious worship, requires us to
give obedience only to his own
voice. First, it tends greatly to
establish His authority that we
do not follow our own pleasure,
but depend entirely on his sov-
ereignty; and, secondly, such is
our folly, that when we are left
at liberty, all we are able to do
is to go astray. And then when
once we have turned aside from
the right path, there is no end
to our wanderings, until we get
buried under a multitude of
superstitions. Justly, therefore,
does the Lord, in order to as-
sert his full right of dominion,
strictly enjoin what he wishes
us to do, and at once reject all
human devices which are at
variance with his command.
Justly, too, does he, in express
terms, dene our limits, that
we may not, by fabricating per-
verse modes of worship, provoke
His anger against us.TRACTS
AND TREATIES, Vol. 1, p. 128
Te regulative principle of worship by
which we determine what to include
and exclude in the worship of God is
the Biblical injunctions of Him who
alone is entitled to prescribe how He
is to be worshipped. God enforces this
rule with upmost strictness. And, God
gives us two reasons why He requires
us to give obedience to His own voice:
(1). It rmly establishes the true that
God is sovereign in our consciences,
causing us to depend entirely on that
sovereignty; and (2). When left to our
own imaginations and experience, all
we are able to do is to go astray. Tere-
fore the Lord asserts His dominion by
strictly commanding us, not only to do
only what He commands in worship but
also to reject all rites and rituals of wor-
ship that originated in the brain of man.
Terefore, we can summarize Cal-
vins regulative principle of worship in
three simple statements: (1). Whatever
God commands in His worship is re-
11 Counsel of Chalcedon Issue 3 2010
John Calvin on the Worship of God
quired of us. (2). Whatever God forbids
in His worship is prohibited for us. And,
(3). If God has not commanded a rite or
ritual for worship, it is forbidden be-
cause of the truth spelled out in Deuter-
onomy 12:32Whatever I command
you, you shall be careful to do; you
shall not add to nor take away from it.
So, let us hold to this rule, that
all human inventions which
are set up to corrupt the simple
purity of the word of God, and
to undo the worship which he
demands and approves, are
true sacrileges, in which the
Christian man cannot par-
ticipate without blaspheming
God and trampling his honor
under foot.- Calvin, COME
OUT FROM AMONG THEM,
p. 141, [Underlining mine.]
Calvin: Only when we follow
what God has commanded us
do we truly worship Him, and
render obedience to His Word.-
CALVINS COMMENTARIES,
THE EPISTLE OF PAUL THE
APOSTLE TO THE ROMANS
AND TO THESSALONIANS,
ed. D.W. Torrance et all, (Grand
Rapids, MI, Wm. B. Eerdmans
Pub. Co), pl 118
It is obvious that Calvins view of the
regulative principle of worship inu-
enced the authors of the Westminster
Confession of Faith
1
, 21.1
Te acceptable way of worship-
ping the true God is instituted
by Himself, and so limited by
1. John Knox was more consistent with applying
Calvins regulative principle of worship than
was Calvin.
His own revealed will, that He
may not be worshipped ac-
cording to the imaginations
and devices of men, or the sug-
gestions of Satan, under any
visible representation, or any
other way not prescribed in the
Holy Scripture.
Godfrey informs us correctly that Cal-
vin knew the human tendency to think
that sincerity and fervor can substitute
for truth and faithfulness, but he reject-
ed any such notion absolutely. P. 2-10
every one of us is, even from
his mothers womb, a master
craftsman of idols.- Carlos
M.N. Eire, WAR AGAINST
THE IDOLS: THE REFORMA-
TION OF WORSHIP FROM
ERASMUS TO CALVIN, Cam-
bridge, Cambridge Univer-
sity Press, 1986, p. 208, citing
Calvins COMMENTARY ON
THE ACTS OF THE APOS-
TLES, CR, 48.562
Calvins cautious concern about wor-
ship reected his belief that even Chris-
tians often want to please themselves in
worship rather than please God, God-
frey, 2-10. Calvin wrote:
Nor can it be doubted but that
under the pretense of holy zeal,
superstitious men give way to
the indulgence of the esh; and
Satan baits his ctious modes
of worship with such attrac-
tions, that they are willingly
and eagerly caught hold of and
obstinately retained. COM-
MENTARIES ON THE FOUR
LAST BOOKS OF MOSES,
Counsel of Chalcedon Issue 3 2010
12
John Calvin on the Worship of God
Grand Rapids, Baker Book
Hous, 1983, Vol. 3, p. 346.
And undoubtedly this is the
origin of all superstitions, that
men are delighted with their
own inventions and choose to
be wise in their own eyes rather
than restrain their senses in
obedience to God.- COMMEN-
TARY ON THE BOOK OF THE
PROPHET ISAIAH, Baker Book
House, 1979, Vol. 4, p. 381.
Te more it (worship) delights
human nature, the more it is to
be suspected by believers.- Cal-
vin, INSTITUTES, IV, x, 11.
Nothing is more abominable in
the sight of God than pretended
worship, which proceeds from
human contrivance.- COMM.
ON ISAIAH, vol. 4, p. 385
the difculty with
persuading the world
of the regulative
principle
A. THE HUMAN TENDENCY TO-
WARD IDOLATRY
I know how dicult it is to per-
suade the world that God dis-
approves of all modes of wor-
ship and expressly sanctioned
by His Word. Te opposite per-
suasion which cleaves to them,
being seated, as it were, in their
very bones and marrow, is, that
whatever they do has in itself a
sucient sanction, provided it
exhibits some kind of zeal for
the honor of God. But since God
not only regards as fruitless, but
also plainly abominates, what-
ever we undertake from zeal
to His worship, if at variance
with His command, what do
we gain by a contrary course?
Te words of God are clear and
distinct, Obedience is bet-
ter than sacrice. In vain do
they worship me, teaching for
doctrine the commandments of
men, I Sam. 15:22; Mat. 15:9.
Every addition to His word, es-
pecially in this matter, is a lie.
Mere will worship is vanity.
Tis is the decision, and when
once the judge has decided, it is
no longer time to debate. Cal-
vin, TRACTS AND TREATIES:
Vol. 1, p. 129
Tis quote by Calvin condemns all
Roman Catholic worship and much of
Protestant worship in the 21
st
Century.
B. THE ORIGIN OF IDOLATRY
Calvin traces the origin of idolatry not
to the inferiority of the spiritual to the
material, but to the fallen human mind.
13 Counsel of Chalcedon Issue 3 2010
John Calvin on the Worship of God
For this is the origin of idolatry,
that when the genuine simplic-
ity of Gods worship is known,
people begin to be dissatised
with it, and curiously to inquire
whether there is anything wor-
thy of belief in the gments of
men; for mens minds are soon
attracted by the snares of nov-
elty so as to pollute, with vari-
ous kinds of leaven, what has
been delivered in Gods word.-
quoted by Eire, p. 209
C. THE DANGER OF THE BEGIN-
NINGS OF IDOLATRY
Calvin not only believed that idolatry
progressed gradually, but that once the
process of idolatry has begun there can
be no turning back.- Eire, p. 225. Cal-
vin gives us his reason for this:
Experience teaches us how
fertile is the field of falsehood
in the human mind, and that
the smallest grains, when
sown there, will grow to yield
an immense harvest.- quoted
by Eire, p. 225
Te amazing speed with which
idolatry propagates is due to
the fertility of the soil in which
its seed is planted. It is also due
to the punishment inicted by
God on man. Te more men
persist in worshipping God in
their own way, the more He
abandons them to their own
desires and the greater the
number of false ceremonies be-
comes.Idolatry, then, is also
its own punishment.
Taking these factors into con-
sideration, Calvin warns that
it is necessary to keep the seed
from ever coming into contact
with the soil; in other words,
that every eort must be made
to ensure that worship remains
spiritual.
Te image of idolatry as fertile
is accompanied by that of idol-
atry as highly inammable.
Calvin cautions that when men
begin to accept objects such as
images into worship, they are
playing with re.- Eire, p. 225
So innate in us is superstition,
that the least occasion will
infect us with contagion. Dry
wood will not so easily burn
when coals are put under it,
as idolatry will seize and oc-
cupy the minds of men, when
the opportunity presents itself
to them. And so does not see
that images are sparks? What!
Sparks do I say? Nay, rather,
torches, which are sucient
Counsel of Chalcedon Issue 3 2010
14
John Calvin on the Worship of God
to set the whole world on re.-
Calvin quoted by Eire, p. 225
Calvins argument is that there
is no such thing as an innocent
religious image [or innovation
in worship not commanded by
God]. Teir acceptance alone
is an act of idolatry, so that as
soon as the images appear, reli-
gion is corrupted and adulter-
ated.By divine law, therefore,
all believers are prohibited from
taking the rst step toward idol-
atry.- Eire, p. 226
As the apostle concluded his epistle of
I John: Little children, guard your-
selves from idols.
the six basic principles
of worship owing
from calvins
theology
A. THE CENTRALITY OF THE
WORD OF GOD.
Te word of God directs worship and
is largely the content of worship. Te
word is read, preached, sung, prayed,
confessed and seen in communion. Te
worshiper meets God through the word.
Criticism of Calvins approach
to worship often focuses on his
stress upon the Bible. One such
criticism is that Calvin is bib-
licistic in his approach to wor-
ship. Such a criticism declares
that there is no Book of Leviti-
cus in the NT and so the church
has great freedom in worship
as it sees best. Calvins response
would be that the absence of
a Levitical book in the NT re-
ects more the simplicity of the
churchs worship in Christ than
creative freedom. For Calvin,
the teaching of the NT is full
and complete as a guide and
warrant for the simple wor-
ship of the chidren of God in
the Spirit. No more freedom is
given in the NT to invent forms
of worship than was given in
the Old. Godfrey, 3-10
Calvin recognized that circumstances
surrounding the worship of God are not
specied in the Bible, viz. the time of
worship on Sunday, the location of the
worship service, and the language used
in worship. In such issues the church
has some discretionary authority, as the
Westminster Confession of Faith in-
forms us, 1.6. Te church has no discre-
tionary authority in the worship of God;
but it does have some discretionary
authority regarding the circumstances
surrounding (circa) the worship service.
Another criticism is that Calvins
stress on the word makes worship be-
come too intellectual or didactic be-
cause of an excessive concentration on
the Bible. Calvins defenders would re-
spond that the Bible itself points to the
importance of preaching and teaching,
although Calvin would not have the
service overly or exclusively intellectual.
Worship includes the whole person.
B. THE SIMPLICITY OF WORSHIP.
We are not dependent on the childish
props of the old covenant. Tey were
temporary shadows that have passed
away not that Christ, the substance,
as come, Colossians 2:17. Calvin wrote:
15 Counsel of Chalcedon Issue 3 2010
John Calvin on the Worship of God
What shall I say of ceremonies
which, with Christ half buried,
cause us to return to Jewish
symbols? Our Lord Christ,
says Augustine, has bound the
fellowship of the new people
together with sacrments, very
few in number, very excellent in
meaning, very easy to observe.
How far from this simplicity
is the multitude and variety
of rites, with which we see the
church entangled today, cnnot
be fully told.-INST. IV,x, 14
Simplicity did not mean the
absence of liturgical structure.
Calvins service with its move-
ment from confession to praise
to preaching to intercessions
to communion shows that.
Simplicity meant the removal
of physical symbolism and
ceremonies that were not insti-
tuted in the Bible. Simplicity
is closely linked to spirituality.
In the simplicity of the Spirits
power, Christ is present among
his people in the preaching and
sacrament. Nothing may be
added to that divine arrange-
ment.- Godfrey, 4-10
Te following was the normal order of
worship used by Calvin in Geneva, and
by:
Call to worship: Psalm 124:8
Confession of sins
Prayer for Pardon
Singing a Psalm
Prayer for Illumination
Scripture reading
Sermon
Collection of Oerings
Prayers of Intercession and a long
paraphrase of the Lords Prayer
Singing of the Apostles Creed (while
Lords Supper is prepared)
Words of Institution
Instruction and Exhortation
Communion (while a Psalm is sung
or Scripture read)
Prayer of Tanksgiving
Benediction: Numbers 6:24,25
Calvins inuence once again can be
seen on the Westminster Confession of
Faith. In 7.5, the Westminster fathers
describe the complex and ornate liturgy
of Temple worship with all its messianic
types and gures. And, in 7:6, they de-
scribe the worship of the church of the
New Covenant:
Martin Bucer
Counsel of Chalcedon Issue 3 2010
16
John Calvin on the Worship of God
Where Has All the Worship Gone?
Under the gospel, when Christ,
the substance, was exhibited,
the ordinances in which this
covenant is dispensed are the
preaching of the Word, and
the administration of the sac-
raments of baptism and the
Lords Supper, which, though
fewer in number, and adminis-
tered with more simplicity, and
less outward glory; yet, in them,
it is held forth in more fullness,
evidence and spiritual ecacy,
to all nations, both Jews and
Gentiles, and is called the New
Testament. Tere are not there-
fore two covenants of grace,
diering in substance, but one
and the same, under various
dispensations.
In other words, in this one covenant
of grace that is the unifying structure
and theme of both testaments, there are
two modes of administrating the bless-
ings of that covenant. Te Old Testa-
ment dispensation was highly complex
and ornate in its messianic symbols
expressed in rites and rituals. Te New
Testament dispensation of those same
blessings is simpler than the Old Testa-
ment, but far more spiritually eective
in transmitting them. Te Covenant
of God is held forth in more fullness,
evidence and spiritual ecacy. Hence,
simplicity of worship has reference to
the spirituality of worship.
C. THE SPIRITUAL ASCENT OF
WORSHIP
A mystical element pervades Calvins
understanding of the worship of God.
According to him, when believers are
worshipping God, they ascend into
heaven. Worship draws the Christian
into heaven in communion with the
ascended Christ. Tis ascent in wor-
17 Counsel of Chalcedon Issue 3 2010
John Calvin on the Worship of God
ship is mysterious even for Calvin but
a foundational current in his thought.
Tis idea of ascent is part of the pattern
of Christian experience owing from
Christs saving work. Christ descended
in his incarnation to lift us to heaven.-
Godfrey, 4-10. Calvins own words are:
Now that the Mosaic ceremo-
nies are abolished we worship
at the footstool of God, when
we yield a reverential submis-
sion to his word, and rise from
the sacraments to a true spiri-
tual service of him. Knowing
that God has not descended
from heaven directly or in his
absolute character, but that
his feet are withdrawn from
us, being placed on a footstool,
we should be careful to rise
to him by the intermediate
steps. Christ is he not only on
whom the feet of God rest, but
in whom the whole fullness of
Gods essence and glory re-
sides, and in him therefore, we
should seek the Father. With
this view he descended, that
we might rise heavenward.-
COMMENTARY ON THE
PSALMS, Vol. 5, p. 150
Robert Godfreys summary of Calvin
is this: Christ continues to help us
heavenward as his Spirit descends to
empower the Word and sacraments of
the church.- Godfrey, 4-10
It is thus that the Holy Spirit
condescends for our prot, and
in accommodation to our in-
rmity, raising our thought to
heavenly and divine things by
these worldly elements.- John
Calvin, COMMENTARY ON
THE PSALMS, Vol. 5, p. 150
Calvin spoke of the ordinances of wor-
ship as ladders God has provided for
believers to help in this ascent to heav-
en in worship.
He does not enjoin us to as-
cend forthwith into heaven,
but, consulting our weakness
he descends to usTis may
well suce to put to shame the
arrogance of those who without
concern can bear to be deprived
of those means, or rather, who
proudly despise them, as if it
were in their power to ascend to
heaven in a moments ightWe
must not however imagine that
the prophet suered himself to
rest in earthly elements, but
only that he made use of them
as a ladder, by which he might
ascend to God, nding that he
had not wings with which to
y.- COMMENTARY ON THE
PSALMS, Vol. 2, p. 129f
D. THE REVERENCE OF WORSHIP
Here indeed is pure and real
religion: faith so joined with
an earnest fear of God that
this fear also embraces will-
ing reverence, and carries with
it such legitimate worship as
is prescribed in the law. And
we ought to note this fact even
more diligently: all men have
a vague general veneration of
God, but very few really rever-
ence him; and wherever there
is great ostentation in ceremo-
Counsel of Chalcedon Issue 3 2010
18
John Calvin on the Worship of God
Where Has All the Worship Gone?
nies, sincerity of heart is rare
indeed.- INSTITUTES, I, ii, 2
Today people would criticize Calvins
concern for reverence in worship. Tey
say that this encourages coldness of
worship, with little emotion and little
joy. Calvin, of course, was not opposed
to emotion, believing that the full range
of human emotions would be expressed
in worship, just as they are expressed
in the Psalms. However this expression
of emotion must be moderate and self-
controlled. As Calvin himself wrote:
For the principle which the
Stoics assume, that all the pas-
sions are perturbations and like
diseases, is false, and has its
origin in ignorance; for either to
grieve, or to fear, or to rejoice,
or to hope, is by no means re-
pugnant to reason, nor does it
interfere with tranquility and
moderation of mind; it is only
excess or intemperance which
corrupts what would else be
pure. And surely grief, anger,
desire, hope, fear are aections
of our unfallen nature, im-
planted in us by God, and such
as we may not nd fault with,
without insulting God himself.-
INSTITUTES, III, xvii, 6
Godfrey also explains that part of the
reverence of Reformed worship is found
in the role of the minister. He speaks
for God to the people and for the people
to God. Some criticize this practice as
limiting the participation of the people
in worship. Calvins response would be
twofold. First, such a criticism misses
the importance of the ministry in
Christs church: For neither the light
and heat of the sun, nor food and drink,
are so necessary to nourish and sustain
the present life as the apostolic and pas-
toral oce is necessary to preserve the
church on earth. (INSTITUTES, IV, iii,
2) Te ministers as they preach faith-
fully speak for God: he (God) proves
our obedience by a very good test when
we hear his ministers speaking just as if
he himself spoke. (INSTITUTES IV, I,
5) Second, Calvin would argue that the
congregation does participate actively
in worship. Tey must listen actively in
faith to the preaching of the word. Tey
must join in the sung praise of God.
Tey must pray with the minister lifting
up their hearts and minds to God. Such
activities are the reverent participation
to which God calls his people.- 5-10
E. THE PLACE OF MUSIC IN
WORSHIP
Congregational singing play only a
miniscule role in medieval worship.
Te Reformation restored congrega-
tional singing to its rightful place, so
that it has been said that Europe was
psalm-sung into Reformation.
19 Counsel of Chalcedon Issue 3 2010
John Calvin on the Worship of God
Calvin gave music an important
place in worship. He even wrote mu-
sic, e.g., he probably composed, I greet
Tee whom my sure Redeemer art. His
view of music grows out of his theology.
we nd by experience that it
has a sacred and almost incred-
ible power to move hearts in one
way or another. Terefore we
ought to be even more diligent in
regulating it in such a way that
it shall be useful to us and in no
way pernicious. Preface to
the GENEVAN PSALTER, p. 3
(See Godfrey, p. 6-10
And in truth we know by ex-
perience that singing has great
force and vigor to move and
iname the hearts of men to
invoke and praise God with
a more vehement and ardent
zeal. Care must always be
taken that the song be neither
light nor frivolous; but that it
have weight and majesty (as
St. Augustine says), and also,
there is a great dierence be-
tween music which one makes
to entertain men at table and
in their houses, and the Psalms
which are sung in the Church
in the presence of God and his
angels.- Preface to the GENE-
VAN PSALTER, p. 3
Although Calvin appreciated music in
worship, he did not allow for musical
instruments in public worship.
2
2. Calvin simplied congregational worship in
comparison with the complex liturgies of the
Roman Catholic Church. He also eliminated
choirs. Congregational music was a capella
and psalms were sung in unison.
But when they [believers] fre-
quent their sacred assemblies,
musical instruments in cel-
ebrating the praises of God
would be no more suitable than
the burning of incense, the light-
ing up of lamps, and the resto-
ration of the other shadows of
the law. Te Papists therefore,
have foolishly borrowed this,
as well as many other things
from the Jewsbut we should
always take care that no cor-
ruption creep in which might
both dele the pure worship of
God and involve men in super-
stition.- COMMENTARY ON
THE PSALMS, Vol. 1, p. 539
Calvin thought that the Psalms were
the best songs to be sung in public
worship, although he was not an ex-
clusive psalmist, as his singing of the
Apostles Creed in his Geneva order of
worship shows.
I have been accustomed to call
this book [Psalms], I think not
inappropriately, An Anatomy
of the Parts of the Soul; for
there is not an emotion of
which any one can be conscious
that is not here represented as
in a mirrorin short, there is
no other book in which we are
more perfectly taught the right
manner of praising God, or in
which we are more powerfully
stirred up to the performance of
this religious exercise.- COM-
MENTARY ON THE PSALMS,
Vol. 1, p. xxxvi-xxxix
At this point, we would ask Calvin: How
and in what sense was orchestral music
in the Temple typological? Te church
Counsel of Chalcedon Issue 3 2010
20
John Calvin on the Worship of God
of the New Testament continued to use
musical instruments in the worship of
God as the book of Revelation shows.
3
Godfrey also points out that Cal-
vins concern for proper worship ex-
tended also to the tunes to be used for
the Psalms. He carefully supervised the
preparation of the Genevan Psalter over
the years to insure the composition of
appropriate music and in the provi-
dence of God was blessed with compos-
ers of extraordinary talent like Louis
Bourgeois. Calvin expressed his basic
position on tunes in these words:
Touching the melody, it has
seemed best that it be moder-
ated in the manner we have
adopted to carry the weight
and majesty appropriate to the
subject, and even to be proper
for singing in the church-
Preface to the GENEVAN
PSALTER, p. 4
F. THE WEDDING OF INWARD
SINCERITY AND OUTWARD
FAITHFULNESS TO GODS WORD
1. THE VAIN WORSHIP OF GOD
EXTERNALLY WITHOUT HEART
it is not sucient to utter the
praises of God with our tongues,
if they do not proceed from the
heart - COMMENTARY ON
THE PSALMS, Vol. I, p. 126
Te prophet Isaiah could not make this
point any stronger, in Isaiah 1:10-15
Hear the word of the Lord,
You rulers of Sodom;
3. See my book, HOW GOD WANTS US TO
WORSHIP HIM, p. 165-180.
Give ear to the instruction of
the God,
You people of Gomorrah.
What are your multiplied
sacrices to Me?
Says the Lord.
I have had enough of burnt
oerings of rams,
And the fat of fed cattle.
And I take no pleasure in the
blood of bulls, lambs or goats.
When you come to appear be-
fore Me,
Who requires of you this
trampling of My courts?
Bring your worthless oer-
ings no longer,
Teir incense is an abomina-
tion to Me.
New moon and Sabbath, the
calling of assemblies
I cannot endure iniquity and
the solemn assembly.
I hate your new moon fes-
tivals and your appointed
feasts,
Tey have become a burden
to Me.
I am weary of bearing them
So when you spread out your
hands in prayer,
I will hide my eyes from you,
Yes, even though you multiply
prayers,
I will not listen.
Your hands are full of blood-
shed.
Tis inseparable bond between sincer-
ity of heart and outward faithfulness to
the demands of Gods word ows out of
Calvins theology. A human person is
an integrated whole.
21 Counsel of Chalcedon Issue 3 2010
John Calvin on the Worship of God
2. THE DISOBEDIENT WORSHIP
OF THE NICODEMITES
a. THE IDENTITY OF THE
NICODEMITES
Te Nicodemites were primarily Prot-
estants in France, who did not want
to separate from the Roman Catholic
Church, but who wanted to reform it
from within. Consequently, although
they knew the worship and theology of
the Roman Catholic Church was false
and unbiblical, they continued to attend
mass and go through the motions of the
mass, largely for their own safetys sake,
while knowing that these outward ac-
tions were wrong. Tey believed they
could truly worship God in their hearts,
even as they were participating in rites
and rituals they knew to be out of ac-
cord with the Word of God.
Tey took the name Nicodemites
after a man of the Pharisees, named
Nicodemus, a ruler of the Jews; this
man came to Him [Jesus] by night for
fear of what the Jews might do to him
if they found out his relationship to Je-
sus, John 3:1. However, Calvin did not
appreciate them calling themselves as
Nicodemites, because Nicodemus was
never really the prototype of the reli-
gious dissembler [those who disguise
their true feelings, ideas, and motives.].
When Nicodemus was still in igno-
rance, he went to Jesus by night, but
later he openly displayed his faith as
a disciple at Jesus burial. As a Chris-
tian, Nicodemus did not fear persecu-
tion. (Calvin)- COME OUT FROM
AMONG THEM, p. 18
More particularly, Calvin identi-
ed four kinds of Nicodemites, or dis-
semblers:
First, false preachers of the
gospel, who adopt some evan-
gelical doctrinesnext, worldly
people, courtiers and rened
ladies, who are used to at-
tery and hate austerity; then,
scholars and literary men, who
love their ease and hope for
gradual improvement with the
spread of education and intel-
ligence; lastly, merchants and
citizens, who do not wish to be
interrupted in their avocation.-
quoted in COME OUT FROM
AMONG THEM, p. 19
b. THE CHOICES CALVIN GAVE
THE NICODEMITES
Calvin did not give the Nicodemites
the choice of compromise and pretense.
Rather, he told them, although it was
dicult to do so, because he knew that
such choices would lead to hardship,
exile or martyrdom, that they had two
biblical choices before them: (1). Leave
the Roman Catholic Church and begin
Protestant Churches with pure worship
in private homes; or (2). Migrate to a
nation or province where true liberty of
worship for Protestants could be found.
c. THE REFUTATION OF THE
NICODEMITES BY CALVIN
it is agreed by all that the
Christian man must honor
God, not only in his heart by
spiritual aection, but also
by outward witness. Since the
Lord has redeemed our body
and soul from death, he has
bought both the one and the
other, in order to be master
and governor of them. Since,
therefore both the mans body
Counsel of Chalcedon Issue 3 2010
22
John Calvin on the Worship of God
and his soul are concentrated
and dedicated to God, his glory
must shine in both the one
and the other, as St. Paul says
(I Cor. 6:20)- Calvin, COME
OUT FROM AMONG THEM:
ANTI-NICODEMITE WRIT-
INGS OF JOHN CALVIN, p. 36
Tus it is a mockery to say that
it is enough for man to glorify
God within his heart, without
concerning himself about exter-
nal things, for which God has
no concern. For, if the heart is
good, it will produce its outward
fruit.- Calvin, COME OUT
FROM AMONG THEM, p. 36
when we have the privilege
of hearing the word of God
preached purely, of calling
upon his name and enjoying
the sacraments,this is ample
recompense for all the trials,
troubles and hindrances that
Satan may stir up against us.
Calvin, COME OUT FROM
AMONG THEM, p. 131
Te sum of the matter is, that
once we have come to know the
living God as our Father, and
Jesus Christ as our Redeemer,
we must dedicate body and
soul to him, who by his in-
nite goodness has adopted us
as his children; and we must
take care to do homage to this
good Savior for what cost him
so dearly. We must likewise not
only renounce every sort of un-
faithfulness, but also distance
ourselves from all superstitions,
which are contrary both to the
service of God and to the honor
of his Son, and which cannot be
reconciled with the pure doc-
trine of the gospel and a true
confession of faith.- Calvin,
COME OUT FROM AMONG
THEM, p. 132
Question: If a person merely goes
through the motions of idolatrous wor-
ship with full knowledge of its false-
hoods, why would God mind? Calvin
answers:
Tere is a real kind of idolatry
when one performs an external
act that is contrary to the true
service of God, even if it is done
only for deception.- quoted by
Eire, p. 257
Carlos Eire goes on to explain Calvins
words: Tose who insist on paying
external honor to idolatrous services
are harming themselves and denying
God His glory, says Calvin, because
the physical act of participation in false
Carlos Eire
23 Counsel of Chalcedon Issue 3 2010
John Calvin on the Worship of God
worship is objectively misdirected and
evil regardless of the intentions of the
worshipper. One is not to use ones body
incorrectly, he adds, because external
acts of reverence are objective signs of
spiritual honor and as such carry with
them the full intent of the reverential
act. Bodily gestures cannot be sepa-
rated from the honor they outwardly
eect. Calvin will not admit a separa-
tion of internal belief and external con-
fession; to him faith entails an honest
outward profession.- p. 257
Tis is in accord with Pauls com-
ments in Romans 10:9If you confess
with your mouth that Jesus is Lord,
and believe in your heart that God
has raised Him from the dead, you
will be saved.
Eire continues: Calvin argues that
although the service of God is primar-
ily located in the heart, one still needs
to make a public confession of faith
through external actions.It is a meta-
physical inversion that denies that there
is any real, concrete connection be-
tween the material and the spiritual.
Human beings are spiritual-physical
(material) entities. God has created
both natures and demands that worship
be returned by the whole person.
To deny this, argues Calvin, is
to deny Gods sovereignty over
the physical world. [Tat is the
heresy of the Manichaeans who
deny that God is the creator
of the total person.]Idolatry
must be shunned at all costs,
even at the risk of ones life, for
the rst lesson one should learn
in the school of Jesus Christ is
the renunciation of self.- p.
258-259
the relation of
worship and the
church
Calvins opposition to the Nicodemite
compromise and his call to leave the
Roman Church or migrate to another
nation are not based only on his fear of
contagion of idolatry. Tey also grow
out of Calvins doctrine of the church.
Te visible church, bearing the marks
of a true church, played a central role in
Christian worship. Christians not only
adhere to a certain kind of worship, but
also to a certain social group: the true
church of Christ, where that worship is
to be found.
Great benets come to those who
belong to a church devoted to the pure
and unmixed worship of God accord-
ing to His Word. Calvin insisted that it
is very benecial to be able to worship
freely, openly confess ones faith, pray,
hear the Word preached, and partici-
pate in the sacraments commanded by
God. Calvin stresses the importance of
the worshipping community against
the dissemblers who sco at his call to
exile. Tose who think they can do with
the true church, he says, know very lit-
tle about the faith they claim to follow.
Although God has done away
with the earthly temple of the
Jews and the organized priest-
hood of Aaron, there is still a
divinely ordained need for or-
ganized worship. Tis need is
met by the church.
For Calvin, there is no choice in
the matterChristians are re-
quired by God to use the means
of grace which God has given
the church Tis means, of
Counsel of Chalcedon Issue 3 2010
24
John Calvin on the Worship of God
course, that in cases where one
has to choose between member-
ship in the visible New Israel
of the church, and citizenship
in an idolatrous nation, pref-
erence is to be given to Gods
kingdom. To this extent, then,
the visible church becomes a
nation for Calvin. In that the
ultimate allegiance required
of all Christians (regardless of
their place of birth) lies with
God and his commandments,
not with princes and their
laws.- Eire, p. 262-263
the duty of all
christians to despise
idolatry
Calvin exhorted believers to constant
commitment to true worship, not to
violent, lawless iconoclastic crusades.
However, he did believe that every
Christian has the duty, in the places
God has assigned them, to despise and
oppose idolatry in worship. He did not
believe in the use of unlawful violence,
such as the Peasants Revolt in Germa-
ny; but he believed that it is right for all
Christians to burn with the zeal with
which Christ was animated when He
vindicated the glory of the Father [in
the cleansing of the Temple].- Calvin,
quoted by Eire, p. 266.
Calvins message could not help
but be disruptive to society.
Calvins call upon Christians to
be burn with zeal for the pure
worship of God. By calling on
his followers to withdraw from
the customs of their society,
and to abhor these practices
with zeal. Calvin helped create
an explosive situation. Calvin
would admit no separation
separation between private
belief and public behavior,
and this principle of confes-
sional integrity went beyond
mere passivity. It also called for
an aggressive public rejection
of the man social norms that
supported idolatry: to accept
the Calvinist (credo), body and
soul, was to become an agent of
change.- Eire, p. 267
Tis quote by Carlos Eire gives us in-
sight into the explosive and transform-
ing eect those who burn with zeal for
the pure worship of God, can have on a
society. Because Christian beliefs nec-
essarily manifest themselves in public
behavior, and because our commitment
to Christ and His demand to separate
ourselves from and oppose all in a cul-
ture that is opposed to God and His
Word, our confession of Christs lord-
ship will be more than individualistic, it
will be comprehensive. It will be heard
in the individuals and the institutions
of human society. Tis means that all
faithful Christians must see themselves
as agents of social change, not in a vio-
lent or revolutionary way, but in a Bibli-
cal and reformational manner.
25 Counsel of Chalcedon Issue 3 2010
John Calvin on the Worship of God
the civil magistrate
and the purity of
worship
Calvin also believed that it was the duty
of civil magistrates to prevent oenses
to God by obeying and enforcing both
tables of the Decalogue. He believed
that God put them in places of authority
and power to be the guardians of pure
worship and defenders of the Christian
Faith, and that they should govern in
the name of Jesus. Isaiah 49:23 says con-
cerning the church: And kings will be
your guardians, and their princesses
your nurses. Tey will bow down to
you with their faces to the earth, and
lick the dust of your feet; and you will
know that I am the Lord; those who
hopefully wait for Me will not be put
to shame.
I admit that it is good to show
moderation, and that not too
much rigor is neither good nor
useful because it is necessary
to accommodate ceremonies
to the simplicity of the people.
But one must not let that which
comes from Satan and the An-
tichrist [the Roman Catholic
Church] be accepted under
this principle. Tis is why Holy
Writ, when praising those kings
who had attacked idolatry but
failed to wipe it out altogether
notes it as a shame that never-
theless they had not cast down
the small temples and places of
deranged devotion. quoted by
Eire, p. 269
In 1544, Calvin gave similar advise to
the King of Poland. In this letter, Cal-
vin says that kings should not hesitate
to wipe out idolatry in their land, be-
cause God has set them on high for this
purpose of enlightening their people.
Calvin further warns the Polish king
that unless he calls his subjects away
from the lthy dissipation of Popery to
the obedience of Christ, he shall incur
serious blame before God.- Eire, p. 269
In another letter to the same king,
Calvin wrote that: if such concern for
an outward form of worship was un-
dertaken by this ancient Jewish king
[David], then how much more should
not the spiritual worship of God absorb
a Christian monarch in the present
day?- quoted by Eire, p. 269-270
Te Westminster Confession of
Faith reects this Calvinistic emphasis
on the duty of the civil magistrate re-
garding the purity of worship in 23.3
Te civil magistrate may not
assume to himself the adminis-
tration of the Word and sacra-
ments, or the power of the keys
of the kingdom of heaven; yet
he hath authority, and it is his
duty, to take order, that unity
and peace be preserved in the
Church, that the truth of God
be kept pure and entire, that
all blasphemies and heresies
be suppressed, all corruptions
and abuses in worship and dis-
cipline prevented or reformed,
and all the ordinances of God
duly settled, administered, and
observed [underlining mine]
Tis view of Calvin is politically in-
correct in 21st America. Te majority
of Christians, having bought into the
pluralistic and humanistic view of lib-
erty for all religions, would completely
disagree with him. And yet he bases his
Counsel of Chalcedon Issue 3 2010
26
John Calvin on the Worship of God
view on the righteous practice of the
kings of the OT Hebrew republic in-
sofar as God created it to be model for
the nations.
4
Modern and post-modern
Christians do not agree with Calvin
because they do not agree with his view
of the Old Testament. However, it is in
the whole Bible, in both testaments, that
God has revealed His moral law for indi-
viduals, families, churches and nations.
5
the agenda of john
calvin in his struggle
for the purity of
worship (against the
nicodemites)
(Te following is largely a paraphrase
of Carlos Eire from his book, WAR
AGAINST IDOLS.)
Calvins opposition to Nicodemit-
ism grew out of his struggle for the
survival of the Reformation and of Re-
formed churches in France. His opposi-
tion was based on theological principles,
but it was anything but an irrelevant,
academic dispute. It was an attempt to
salvage the Reformed cause from confu-
sion and to mold it into a vibrant faith
distinct from Roman Catholicism.
Te Nicodemite comprise was re-
pugnant to Calvin, not only because it
was a compromise with idolatry, but
also because it denied the need for a
pure and true church in France wholly
dedicated to Reformation principles.
He knew that Nicodemitism could eas-
ily paralyze the Reformed attempt at
social reform and the establishment of
Reformed institutions, viz., churches,
schools, publishing houses. Terefore,
4. See THE HEBREW REPUBLIC by E.C. Wines.
5. See BY THIS STANDARD and NO OTHER
STANDARD by Greg Bahnsen.
he saw Nicodemitism as a serious threat
to the Reformation because it sought a
reconciliation between the corruption
of Romes idolatrous worship and the
purity of the gospel of grace taught by
the Reformers. So then, Calvin saw the
doctrinal and liturgical corruption of
the Roman Catholicism as an immense
evil that had to be shunned and, when
possible, eradicated.
Calvin not only resisted any kind of
compromise or negotiation in his war
against idols, he also bravely asserted
the necessity of separation from the Ro-
man Catholic Church, and he laid a sol-
id Biblical base for the establishment of
Reformed churches throughout France
and Europe. In opposing any compro-
mise with the idolatry of Rome, Calvin
drew a blueprint for social, political
and ecclesiastical change and conict.
Hence, the implications of Calvins
position were obviously disruptive to
church, state and society.
People had to make a choice be-
tween Rome and the gospel of the Re-
27 Counsel of Chalcedon Issue 3 2010
John Calvin on the Worship of God
formers. Either one belonged to the true
church of God, untainted by idolatry,
or one belonged to the unreformed
church, the false church of the pope.
To call for such a choice in 16
th
century
Europe was to call for revolution. In
an age when religion and nationality
were closely intertwined, any religious
schism could not help but also be politi-
cal.- Carlos Eire, p. 272
Te war in France in the 16
th
cen-
tury was between the Roman Catholic
government and the Calvinistic French
people. Calvin insisted that there could
be no compromise with the faith the
king was trying to force by law on the
people of France. Tis war, which had
been brewing in the 1540s and 1550s,
nally erupted in 1562, which was
largely the result of Calvins refusal to
compromise with the Nicodemites.
Similar conclusions can be drawn
about Calvinist-inspired strife in Eng-
land, Scotland, and the Netherlands
during the second half of the 16
th
cen-
tury.- Eire, p. 272
Although Calvins primary goal
was the necessity of true, and uncor-
rupted worship in the visible church,
based on Biblical and theological prin-
ciples, the application of these princi-
ples in 16
th
century society necessarily
involved a very concrete kind of politi-
cal challenge. By calling for separation
and exile, and the creation of a puri-
ed church, Calvin was striking deep
at the heart of the body politic; he was,
in fact, calling into question the Chris-
tians national identity and sense of al-
legiance.- Eire, p. 272
In his battle against Nicodemit-
ism, Calvin had no hidden agenda, al-
though he was motivated by a clear vi-
sion of the reformation and Christian-
ization of the social and political order.
His theology was far from speculative.
In fact, in Calvins Christian vision it
is impossible to separate political mo-
tivations from theological reasons.
Tey were in no way mutually exclu-
sive. His theology informed his poli-
tics. Tis comprehensive worldview
encouraged the development of more
clearly dened political ambitions
among his followers, viz. the author of
VINDICIAE CONTRA TYRANNIS.
By attacking Nicodemitism and
ruling out compromise, Calvin devel-
oped the basis and framework, not only
for purity of worship, but for a politics
of purity based on the Word of God,
much as English Puritanism sought to
do. He saw that Christians were exempt
from obeying civil laws that required
disobedience to God, that demanded
pollution through idolatrous behav-
ior. Tishelped many to take their
rst step away from total allegiance to
their rulers, and also made it easier for
others to develop a more active ideology
of resistance against idolatry and the
political order that supported it, viz.
John Knox.- Eire, p. 275
It can also be said that the British
settlement of North America, Americas
Counsel of Chalcedon Issue 3 2010
28
John Calvin on the Worship of God
War for Independence in 1776, and the
U.S. Constitution all have their roots in
Calvins call for the purity of worship.
Conclusion
Te purity of worship is at the heart of
the Christian Faith. Te Christian Faith
is most clearly dened in Reformed
terms, for the Reformed Faith is Bibli-
cal Christianity in its purest human
expression.
Purity of worship is impossible to
maintain apart from Reformed and
Calvinistic theological principles and
presuppositions.
Striving for the purity of worship,
church and society without compromise
demands striving to end idolatrous wor-
ship and all the institutions and customs
of a society that support them.
Terefore, those who are striving
for the purity of worship and the res-
toration of the Reformed Faith will be
disruptive agents of social change. And,
in reaction to these Christians, those
who deantly cling to their idolatrous
worship and idolatrous culture will use
political and ecclesiastical power to si-
lence those who know that the state is
not God. Tis means that until we con-
vert the American culture to compre-
hensive purity, some of will be burned
at the stake, whatever that will mean in
the 21
st
century.
However, as Jesus said to His dis-
ciples in Matthew 5:10-16:
Blessed are those who have
been persecuted for the sake of
righteousness, for theirs is the
kingdom of heaven. Blessed
are you when men revile you,
and persecution you, and say
all kinds of evil against you
falsely, on account of Me. Re-
joice and be glad, for your re-
ward in heaven is great, for so
they persecuted the prophets
who were before you.
You are the salt of the earth;
but if the salt has become
tasteless, how will it be made
salty again? It is good for
nothing any more, except to
be thrown out and trampled
under foot by men.
You are the light of the world.
A city set on a hill cannot be
hidden. Nor do men light a
lamp, and put it under the
peck-measure, but on the
lampstand; and it gives light
to all who are in the house.
Let your light shine before
men in such a way that they
may see your good works, and
glorify your Father who is in
heaven.