The Formation of the Institutes
Darren R Middleton
Synopsis.
Dillenberger concludes that although the Institutes are theologically superb one can not be blinded to the Structural problems, moreover, if one was frank he would need to acknowledge that the Institutes are a failure of organisation. With reference to the earlier editions of the Institutes, I shall hope to show their development from a
cathechismic to a quadripartite structure based on the Apostles Creed.
It will become obvious that Calvin’s work is theologically brilliant but at times he does not seem to be concerned with internal harmony. It must be said that Calvin is a biblical humanist not a scholastic theologian, therefore, one should expect his work to reflect a biblical humanist mindset and not that of a scholastic mindset.
Having said that, Calvin himself recognised the problems with the earlier editions and this led to the final reworking of the material along the lines of the fourfold division of the apostles Creed. What is also noticeable is that he is heavily influenced by the Pauline epistle to the Romans. I shall contend that the motif of the knowledge of
God as Creator & redeemer and the knowledge of ourselves are the ideas that run all the way through the Institutes. Consequently the material in the Institutes is placed within this biblical structure that serves well the pedagogical requirements of order.
Introduction.
Dillenberger rightly states that the overpraising of the Institutes as a systematic work is superfluous, to the extent of mythologising Calvin as a systematic theologian ‘par excellence’. However, Dillenberger fails to appreciate that Calvin’s Institutes are not supposed to be systematic, but rather biblical and as such
should not be considered a failure of organisation.
John McNeill comments "One who takes up Calvin’s masterpiece with the preconception that its author’s mind is a kind of efficient factory turning out and assembling parts of a neatly jointed structure of dogmatic logic will quickly find this assumption challenged and shattered."(1)
It is this point that I disagree with Dillenberger for he seeks to measure the Institutes against a genre which Calvin himself rejected as scholastic. A. McGrath remarks "It is only by considering the Institutes as consistent with, rather than a radical exception to, the biblical humanism of Calvin’s age that the work can fully be
appreciated."(2)
Consequently I shall endeavour to show that Calvin’s thought and structuring of the Institutes is not only theologically superb, but also simply and effectively ordered under the four books of the 1559 Edition. This structure more or less corresponds to the quadripartite division of the Apostles Creed that was always present, but not so
well organised in the earlier editions.(3) Furthermore, Calvin ordered his work along the Biblical motif of God’s revelation of himself as creator, redeemer, inspirer and King. Accordingly, we can see this developed further as Calvin writes his successive editions of the Institutes ultimately climaxing in the Latin 1559 edition.(4)
The 1536 Edition: A Catechism/Defence.
In writing the 1536 edition Calvin states his purpose as two fold; firstly it was a book of instruction for those seeking piety and secondly to perform the task of a confession/apology of what reformed people believed.(5) It is clear that Calvin has no intention of writing a systematic theology, but rather he writes as a Pastor who happens to
posses a superb theological mind. In seeking to classify the institutes in one genre or another we fail to recognise that the institutes transcend ‘absolute’ classification.
Acknowledging the change of purpose after 1536 we may note that the 1539 & subsequent editions were also written as a guide to candidates of theology in their study of Scripture. However, it is clear that the Institutes were always meant to be a means of instruction in piety which also doubled as a theological manual.
Many people have stated the belief that the 1536 edition of the Institutes was far and away the most beautiful and easily readable of all the editions of the Institutes.(6) Furthermore, most scholars agree that Calvin modelled this edition upon Luther’s smaller catechism (first four chapters) and then added on two chapters of a polemical
nature rejecting the false sacraments of Rome and defending the freedom of evangelical Christians to hold the reformed faith & practice.
It is here that we see the structure of Calvin’s thought, his introductory thoughts are expressed in this; "Nearly the whole of sacred doctrine consists in theses two parts: Knowledge of God and of ourselves."(7) Calvin is concerned to show that man’s knowledge of God is always insufficient for salvation outside of Christ. His
exposition of the Law explains the purposes of the Law in supplementing and correcting our distorted understanding of natural law and highlighting to us God’s holiness and our sinfulness, hence our duty to live sanctified lives. Thus the law keeps us from ignorance of our true condition as sinners and should encourage us to flea to Christ for our justification.
In a sense chapter one is a summary of the human condition in its three stages (Adam-Fall: unregenerate-regenerate) and God’s continued mercy and justice in dealing with and indeed, redeeming man’s awful condition. In chapter two Calvin then attempts to give a theological explanation of the Apostles Creed in a fourfold manner; God the
Father, God the Son, God the Holy Ghost and he also includes the Church. After explaining this he deals with the graces of God in prayer & sacraments. At this point Calvin also adds chapter 5 & 6 which deal with false sacraments & Christian liberty, these chapters were both polemical and laid the basis for Calvin introducing new chapters that were motivated by
polemical discussions with his adversaries over the next 20 years.
We should note that as the Institutes expanded, the fourfold understanding of the Apostles Creed and the themes of knowledge of God & ourselves will eventually require Calvin to subsume all things under theses headings and motifs for pedagogical reasons.
The 1539 Edition: Instruction for students of Scripture.
The 1539 edition is expanded from 6 chapters to 17 chapters & its purpose is said to be didactic, which does not mean an abandonment of his earlier purpose of increasing piety, for Calvin believed all knowledge should lead to greater service (Romans 12:1-2). In this edition Calvin significantly moves justification after faith &
expands sections on repentance & justification, while adding sections on sanctification, predestination, providence & Old & New Testament.
It appears especially from a chapter on the relationship between the O.T & N.T , a section on infant baptism, and his writings on the church that Calvin had much contact with the Anabaptists at Strasbourg. Indeed he went on to marry the widow of an Anabaptist and it is this influence that encourages him to add this extra work to refute
Anabaptist teaching.(8)
Clearly Calvin shows the influence of Bucer’s and indeed his own soon to be published commentary on Romans. His content if not structure radiates the general content and flow of the Pauline epistle. This is manifest in that Chapter 1 he discusses the knowledge of God (Rom 1-2) and in chap 2 Calvin discusses free will (Rom 2-3) as the basis
for a proper understanding of further biblical revelation.
W. Neuser concludes "What has already become evident in his free will theme, was now confirmed: the important themes of the epistle to the Romans are included in the Institutio."(9) Also chapter 17 (Christian life) owes its genesis to the Pauline doctrine of sanctification in Rom 6-8. We may also use chapter 17
(sanctification) and chapter 8 (Providence) as an example of Calvin’s tendency to place chapters in places that serve no structural purpose (except expediency), even Calvin would later concede these same problems. All of which gives weight to Dilenberger’s criticism of organisational failure, at least within these earlier editions.
The 1543-50 Editions: Written In Order To Teach Religion, Improve Morals and Eliminate Errors..
This edition of the Institutes was motivated by Calvin’s meetings with the Roman Catholic theologians in Worms and Regensburg. From 1538-41 Calvin lived in Strasbourg and for that period represented the city of Strasbourg during the great theological debates of 1540-41. The themes of Worms were justification, Mass, Papacy and vows and
celibacy. In May 1541 they went to Renesburg and again discussed transubstantiation and the implications for worship, all the reformers rejected the Mass outright.(10)
The 1543 & 1550 editions are now expanded from 17 chapters to 21 chapters. The only entirely new chapter is chapter 4 (vows & monasticism) which is placed mysteriously between law & faith.(11) The other 3 chapters came from the expansion of the Apostles creed from I chapter to four including the major expansion of the doctrine of
the Church (chapt 8). Chapter 13 (about human traditions) is a joining of the old chapter 14 (Ecclesiastical Power) of the 1539 edition with the new work on human traditions in the 1543 edition. The actual sequence of doctrines hardly changes, however what is obvious is that the major growth of the 1543 edition is in response to Calvin’s debates with Rome.
One must also take into account the voluminous additions of expositions to already existing chapters, especially in the area of the Church. Calvin’s experiences in Strasbourg have bore much fruit in the area of Church organisation. In Strasbourg he observed Martin Bucer’s struggle for elders who came from the congregation & not from
the council. This experience would manifest itself not only in the Geneva, but also in his view of a fourfold office that would under grid his theology of Church discipline. Thus the most notable change in the 1543 edition is the development of the Chapter on the church, this would prove to be the basis for the famous Book three in the 1559 edition.
It must also be acknowledged that Calvin has added new chapters and increased the content of existing chapters without regard for a more organised structure for the Institutes. In Calvin’s defence it would appear that his incredibly busy life did not allow him to sit down and re-organise the Institutes in a more pleasing fashion, however,
the organisational problems are obvious to Calvin and indeed they are sufficient enough for him to start addressing them in his next edition.
It is to this end that the 1550 edition was produced. There were some added expositions in this edition like the one on conscience, authority & Scripture and the worship of saints. However, the most important aspect to this new edition was for the first time they were divided into chapters and paragraphs. F.Wendel comments "The
edition of 1550..... contained the first novelty: the chapters are subdivided into paragraphs in order to help the reader to find his way through such a voluminous text."(12)
The 1559 Edition: The Final Edition.
Calvin confesses "Although I did not regret the labour spent, I was never satisfied until the work has been arranged in the order now set forth....Last winter when I thought the quarten fever was summoning me to my death, the more the disease pressed upon me the less I spared myself, until I could leave a book behind me that might, in
some measure, repay the generous invitation of godly men."(13)
This edition of the Institutes grew over 20% and the chapters had increased from 21 to 80. As Calvin himself concedes, the ordering of the previous editions left something to be desired, so much so that Calvin even on his death bed was moved to finish this edition as his last will & testament. We may note that there are four new chapters
and many new sections and additions.(14) However, the most important changes are that to its structure for here Calvin introduces his new system of order. The new fourfold structure of the Institutes deals in succession, with the knowledge of God as Creator, the knowledge of God as Redeemer, the manner of participation in the graces of Jesus Christ and the external means by which
God brings us to Jesus Christ. Thus we can see that the quadripartite framework of the Apostle Creed which is outlined below with the structure of the 1543 chapters placed in brackets to highlight the radical changes made to the ordering of this edition.
The organisation of the 1559 edition with 1543 edition in brackets.
Book One: God the Creator.
1-10 God (1,6) (Numerals in brackets refer to chapters in 1543 ed)
11-12 Law-Idols (2)
13-14 God-Trinity (1)
15 Man-created in Image of God (2)
16-18 Providence (14)
Book Two: God the Redeemer.
1-5 Man-fallen (2,3)
6 Man-should seek Christ
7-8 Law-its purpose (3)
9 Christ-revealed in Law & Gospel
10-11 O.T & N.T (11)
12-16 Jesus Christ his person & works (7)
17 Jesus Christ his merit for salvation
Book Three: Application of Redemption.
1 The way we receive benefits (7)
2 Faith (5)
3-5 Regeneration-repentance (9)
6-10 Sanctification (21)
11-18 Justification (10)
19 Christian Freedom (12)
20 Prayer (15)
21-24 Election (14)
25 Resurrection (8)
Book Four: External instruments of Grace.
1-9 Church (8)
10 Making Laws (13)
11-12 Jurisdiction & discipline of Church (8,13)
13 Vows (4)
14 Sacraments (16)
15-16 Baptism (17)
17-18 Lords Supper (18)
19 False Sacraments (19)
20 Civil Government (20)
The numerals in brackets show the chapter numbers of the subject matter under the old 1543-50 editions. It is clear from this that the 1559 edition went through massive re-organisation. In book one we see under the heading of God the Creator chapters 1,2,6 & 14 of the old 1543 edition. Knowledge of God the Creator and his creation which
he providentially upholds is the main theme of book one. From the knowledge of God comes the knowledge of man and his original condition. We may finally note that providence which used to be chapter 14 in 1543 in placed in its correct place in Book one.
Primarily it is this first Book that offends Dillenberger, for he fails to see a coherent structure and as a result labels the Institutes a failure of organisation. Perhaps he laments that Calvin does not start of with the doctrine of Scripture before dealing with God and Creation.(15)
However, it would appear that he fails to appreciate that Calvin is following the (Biblical) Romans argument and is laying down the foundations of the charge that all men are guilty of rebelling against God in the light of scripture.(16) This is manifest in Chapters 1-10 for they show Calvin’s use of the antithetical structure that will
permeate the whole of the Institutes. Chapter 1-3 & 5a is the true (scriptural) view of God and this is contrasted with the False (philosophical) knowledge of God in chapters 4 & 5b. The same format is followed with revelation; chapters 6-8 are true (Scriptural) and chapter 9 is false.(17)
Clearly Calvin wants to show that although through the natural law man should have known God, yet due to his corruption he did not worship him. Then he introduces Scripture as revelation so that no man is without excuse, that they may know God as he has revealed himself. Calvin does this to show that Man is guilty before God and that true
knowledge of God can only come through Scripture for it is God’s revelation. Calvin states "But although we lack the natural ability to mount up unto the pure and clear knowledge of God, all excuse is cut off because the fault of dullness is within us".(18)
This lays the foundation for the sections on idol worship which is then followed by the doctrine of the Trinity which corrects any wrong understanding of God. Finally, he explains the creation of man as the zenith of creation and finishes with God’s continual providential care for his creation. The transition is now made to the Fall of man
and the person & work of Jesus Christ which is contained in Book two under the heading of the knowledge of God as Redeemer.
Book two includes chapter 2,3,7,11 from the 1543 edition and here there is only orderly construction to be found. Calvin starts with man and the fall & thus prepares the need for man to seek Christ. Calvin then explains the three uses of the law and their intimate connection with the person & works of Christ. We may note that it is
Calvin’s third use of the law; for the law is not just a taskmaster to Christ but instruction for a life of faith & obedience.(19)
Book Three includes chapters 5,7,8,9,10,12,14,15,21 from the previous edition. Finally chapter 21 (sanctification) is placed in the correct place under book three. W. Neuser comments "The sequence then is this: in the first place comes faith and then repentance. With faith and penitence the first fruits of the Holy Spirit are mentioned.
The second fruit is "the Christian life as it grows out of repentance" and justification".(20)
He goes on to explain that justification unites faith, repentance and sanctification and guarantees good works are in their right place. The third fruit of the Christian life is prayer and the forth the assurance of faith by means of predestination. Predestination is in the right place (soteriology) for it belongs with salvation by faith. It
also serves as a transition to eschatology with the doctrine of the resurrection all belonging to the people of faith. Many people believe the chapter on resurrection should be in Book four, however, Calvin sees resurrection as the result of faith and guaranteed by predestination, therefore it belongs in Book three.
Book four includes chapters 4,8,13,16,17,18,19, 20 from the previous edition. This book offers a nice clean structure than has essentially be quite orderly in most editions. He explains the nature and role of the Church including its marks and discipline. His work on the government of the Church is excellent and he ties this in with the
purpose of building up the saints for works of service. W.Neuser comments "The church of Jesus Christ and the sanctification of the congregation are the themes which he painstakingly works out. From a systematic point of view, Book four also produces the most uniform effect."(21)
In conclusion I contend Dillenberger is mistaken in his original proposition that the Institutes are a failure of organisation. I believe I have shown that Calvin’s organisational structure is coherent and efficient in that it brings together a voluminous amount of material and orders them along the motif’s of God the Creator &
Redeemer in the first two books.
Book three & four are ordered along the lines of the application of that redemption & finally the external means of such. It is true to say that the inconsistencies of previous editions are moved & settled under the relevant quadripartite structure. There is no doubt that this edition of the Institutes is adequately organised,
indeed as A. McGrath puts it "The success of the 1559 Institutes reflects its superb organisation."(22)
F. Wendel comments "This edition stands out among its predecessors by its greater coherence. Never did the author succeed so well in mastering the enormous material that he had to organise; nor did he constrain himself to such objectivity."(23)
Having rejected Dillenberger’s understanding of the organisation of the Institutes as unsatisfactory, I am happy to conclude with him that the Institutes are theologically superb. As we have noted much of the work has its genesis in the theological struggles of the time which resulted in the ever increasing size of the Institutes.
Moreover, it was Calvin’s theological grasp on the great truths of Scripture that made the Institutes one of the finest theological work’s ever written. Indeed, the continued popularity of the Institutes despite the passage of time since their completion confirms they are not only theologically unsurpassed but structurally sound as well.
(1)McNeil, T (Ed) "Calvin: Institutes of the Christian Religion: Vol 1" Westminster Press, Philadelphia, 1988 pg 51.
(2)McGrath, A "A Life of John Calvin" Blackwell, Cambridge USA, 1993, pg 148
(3)The 1536-39 editions were based along the lines of a catechism, however the 1543 edition introduced the quadripartite division of the Apostles Creed that would be the basis for the structure of the 1559 edition.
(4)Warfield, B.B "Introduction on the Literary History of the Institutes- Institutes 7th Ed" Presbyterian Board of Christian Education, Philadelphia, 1936, pg 20.
(5)In the prefatory address to King Francis 1 of France in the 1536 Institutes, Calvin states that his original intention of building up the saints (chapt 1-4) is added to by the need to make some kind of an apology (chapt 5-6) for his French brethren who were suffering persecution..
(6)Dillenberger, J "John Calvin" Scholars Press, Montana, 1975, pg 12
(7)Battles, F.L "Institutes of the Christian religion: 1536 Edition" Eerdmans, Grand Rapids, 1986, 1.1.1
(8)de Greef, W "The Writings of John Calvin: An Introductory Guide" Baker Books, Grand Rapids, 1993 pg 199.
(9)Neuser, W.H "J.Calvins Institutes his Opus Magnum" Central publishing Dept; Protchefstroom University, 1984 pg 44.
(10)Neuser, W.H "J.Calvins Institutes his Opus Magnum" Central publishing Dept; Protchefstroom University, 1984 pg 45-46.
(11)It is this sort of structural problem that highlights the painfully obvious organisational shortfalls in these two editions.
(12)Wendel, F "Calvin" Collins, sons & Co, London, 1963, pg 117.
(13)McNeil.l, T (Ed) "Calvin: Institutes of the Christian Religion:Vol 1" Westminister Press, Philadelphia, 1988, preface to the reader pg 3.
(14)McNeil.l, T (Ed) "Calvin: Institutes of the Christian Religion:Vol 1" Westminster Press, Philadelphia, 1988. There are new chapters in Book 1 chapter 18(providence); Book 2 chapter 6 (Fallen Man) chapter 9 (Christ- revealed in law & gospel) chapter 17 (Christ- his merit).
(15)Dillenberger, J "John Calvin" Scholars Press, Montana, 1975, pg 11-12 especially pg 14.
(16)Romans 3:21.
(17)Battles, F.L (Ed) "Analysis of the Institutes of the Christian Religion of John Calvin" Baker Book House, Grand Rapids, Pg 19.
(18)McNeil.l, T (Ed) "Calvin: Institutes of the Christian Religion:Vol 1" Westminster Press, Philadelphia, 1988, 1.5.15.
(19)McNeil.l, T (Ed) "Calvin: Institutes of the Christian Religion:Vol 1" Westminster Press, Philadelphia, 1988, 2.7.12.
(20)Neuser, W.H "J.Calvins Institutes his Opus Magnum" Central publishing Dept; Protchefstroom University, 1984 pg 50.
(21)Neuser,W.H "J.Calvins Institutes his Opus Magnum" Central publishing Dept; Protchefstroom University, 1984, pg 52.
(22)McGrath, A "A Life of John Calvin" Blackwell, Cambridge USA, 1993, pg 139.