Comparing The Work Of John Calvin And Genevan Society

Calvin and Genevan Society

John Calvin, the Protestant Reformer transformed Genevan society by facilitating

disciplined norms in which individuals lived in accordance and practiced the Word of God.

Calvin intended to produce honorable individuals who obey the Word of God in their daily lives

and thus promote an overall civil government body. Calvin focused on education in the

humanities, which he believed had its own power to enrich the whole life of Geneva as a city. He

introduced order in the Church after the revolutionary change from Roman Catholicism to

Protestantism and made the Church the central power of society. Calvin participated in the

personal Christian life of Geneva by providing guidance
for disciplined martial relationships, the

moral right of parental consent but also free will. For Calvin it was essential that society lived

together in love and equality, thus he concentrated on poor relief and the distribution of wealth.

Calvin focused on disciplined education in the humanities by insisting on teaching

sound doctrine to the faithful and preparing the youth for the ministry and civil government.

Calvin strongly believed in training the youth for the ministry, but also the humanities which

were to be directed to the service of the Word of God.
“How richly deserving of honour,” he

wrote, “are the liberal arts and sciences which polish man so as to give him dignity of the true

humanity.”1 He concentrated on educating the youth by establishing a college, for the purpose of

instructing them with a view to prepare them for the ministry and for civil government.2 All such

persons would be subject to ecclesiastical discipline like the ministers according to the highest

available standard of teaching.3 Calvin also wanted to establish classes for religious education

called “catechism” which would become a regular part of religious instruction. The obvious

intention of catechism is to make sure that every child in the community could in the end repeat

from memory a set or basic summaries of the faith.4 At noon on Sundays all citizens and

inhabitants shall take or send their children to catechism, which was a mandatory instruction and

who ever contravene this order shall be called before the company of elders or delegates.5

Through such principles of disciplined teaching, he managed to create a cooperative
system

between the Church and society. This system was highly advanced at spreading the new faith and

substantially advanced society in the direction of allowing a greater influence of religion on

educated individuals.

Calvin concentrated on preserving order and discipline in the Church after the

revolutionary change in public worship from Roman Catholicism to Protestantism. He believed

that the Church must be the organ of the entire community. He organized a court named the

Consistory which would have authority to make judgements on matters of Church discipline.6

The Consistory was made up of pastors and elders, the elders being the twelve laymen

nominated by the Council to act along with ministers; their duty was to summon, admonish or

excommunicate individuals. The delegates would assemble once a week together with ministers

to see whether there was disorder in the Church and whether further consultation was needed.7

This was a good example of how order was preserved in the Church. The Church was also very

organized, it was instituted by the Word of our Lord into four orders of the offices: pastors,

teachers, elders and deacons. This system of discipled order in the Church was created to act as

a ranked system which would maintain structure and efficiency. Overall, the system was

successful and Calvin achieved much organization in terms of reforming the Protestant Church.

Calvin wanted his theology heard and the Word of God being ascertainable. Calvin was

eager for the new reformed Church to expand its ideas onto the public in order for Genevan

citizens to get accustomed to the new theology. The opportunity to hear sermons, to preach the

Word of God was usually on Sunday, there were eight full services distributed among three

churches within the narrow confines of the small city, in addition to catechism services. Once the

reformed Church had been solidly established , there were also single services every other day of

the week.8 John Calvin and his associates disseminated their ideas through several media. They

often used the medium of print as well as oral speech. They delivered sermons and lectures to

explain their ideas to the general public.9 They even arranged, through the city council, for town

criers to announce some of their views orally in public proclamations.10 Oral, written and visual

media alike helped to communicate the many important new rules and procedures created to

govern Calvin’s theology which became very wide spread because of Calvin’s efforts to make

the Word of God recognized.

Calvin focused on producing honorable individuals who obey the Gospel and established

punishments for the contrary. The disciple to attend church laid on everyone in the community

and to attend at least once a week was an obligation. Attendance at mass and recitation of basic

payers were the really fundamental expectations.11 The authorities expected these basic prayers

to be committed to memory and the Consistory did remind men that it was their responsibility to

provide religious instructions to their children in their homes.12 The sacrament of communion

was also part of Protestant services, and it was part of a religious norm. However, some people

were denied communion and were called before the Consistory to see if they were ready for the

sacrament. A significant percentage were usually found ready, having acquired the additional

information they needed to be good Christians.13 Although some individuals were judged to be

too ignorant or too stubborn, they could remain excommunicated for long periods of time, even

be banished from the community altogether.14 The elders were intended to keep watch over every

man’s life, and this was an emphasis of order of man to admonish amiable those whom they see

leading a disorderly life.15 Hence fore, where necessary to report to the assembly who deputized

to make fraternal correction.16 Calvin believed in order and discipline for society, therefore

enforced punishment for individuals who fail to follow Jesus Christ as the truth. Calvin’s

theology was not a mere set of principles but a manner of living, thus a godly society was

attained through order and punishment of the contrary to achieve the desired sincere behavior.

Calvin wanted to give guidance and discipline to Geneva on a personal level, through

instruction on Christian martial relationships, the moral right of parental consent but also free

will. As well as granting the Church substantial amount of power which would enforce civil

norms and teach the rules of marriage according to God.

After the Reformation, the Council’s powers and responsibilities particularly those of the

small Council were increased. The small Council adjudicated cases that arose under these

statutes on sex, marriage and family life. The Consistory is famous for how it inserted itself more

broadly in the daily lives of the republics denizens.17 Calvin believed the Church had its task to

teach the true meaning of marriage by producing living examples of married life based on love

and faithfulness, and patterned after the relationship of Christ and the Church.18 The Consistory

and the clergy served as an important mechanism to enforce the lifestyle of which Protestants

approved. Calvin wanted to set an example for marriage and encouraged the clergy to get

married in order to set a good example and stand in contrast to the celibate clergy of the Roman

Catholic Church.19 There existed the idea of the clergy matchmakers who practiced seeking

spouses for the community. It has long been a common practice in the Christian West for people

to seek the help of clergy to find a spouse, for clergy knew better than most who might be

eligible for marriage.20 Calvin approved of setting an example for courtship according to God,

therefore the clergy represented the Church to set the correct principles for society to adopt.

There was evident amount of discipline in the Church, as well as power. Calvin intended

on reinforcing the reformed lifestyle therefore entitled the Church with immense authority. The

bishops court had the power to dissolve marriage,21 their responsibility of deciding case by case

whether or not two people had legally contracted marriage and were therefore obliged to

consummate the promise. There existed strong emphasis on martial relationships, such

disciplined rules were directed for cases of adultery and divorce according to the Bible. A

marriage could be dissolved and a divorce granted with permission to remarry if there was

evidence of adultery.22 There was even a discussion of a death penalty for adultery. However, not

implicated often, sometimes applied sporadically every now and then to set an example to the

community.23 The Church had a massive responsibility to guide and maintain order over

courtship in Geneva, which was achieved by following the marriage rules God provided.

Every person of the age of consent was free to choose a marital partner. Calvin believed

in freedom of own choice and had no patience for arranged marriages. However, customs and

culture played a role in their choice, so did guardians and parents.24 The hallmark of the

Medieval Canon Law was to make marriage a bilateral contract whose validity depended on the

mutual consent of the parties.25 Even if a matchmaker facilitated the union, or a parent

encouraged it, the new relationship was not a marriage unless and until both the man and women

freely and fully consented. One key to a strong marriage, Calvin insisted, was picking the right

mate, a person of ample piety modesty and virtue especially of comparable social, economic and

educational status. He elaborated on the preferred attributes of a mate through corresponding

about his own courtship and marriage.26 Calvin lay out specific rules that God provided through

the institution of marriage. Furthermore, he drew a few prudential lessons from the Bible about

courtship, he was cryptic in his reflections just like the Bible. His theology on marriage was that

it was a sacred contract that depended on the essence of mutual consent. Furthermore, while all

contracts ought to be voluntary, freedom ought to prevail especially in marriage so that no one

may pledge his faith against his will.27 Calvin didn’t tolerate marriage without consent from

either parties including girls. The stories from the Genesis and the law of Moses were filled with

examples showing that young women had little voice and few rights in the decision to get

married28, Calvin showed no patience with any of this. If a husband and wife are not in mutual

agreement and do not love each other, this is a profanation of marriage, and not a marriage at all.

Through such teachings Calvin emphasized the decree of marriage, he strongly believed in the

sacramental union according to the Bible in which freedom of choice shall prevail.

Parental consent was the new post Reformation requirement which was seen as a moral

right, anchored within the fifth commandment “honor thy father and thy mother.29 But Calvin

made parental consent a new precedence. Calvin argued that parental consent to marriage was a

“sacred right” of parents and a “moral duty of children”.30 Calvin emphasized this norm as it was

a part of the Bible and the Word of God. He also believed this enabled parents to guide their

children in this final fateful step towards adulthood, and it prevented children from choosing

their mates imprudently or impetuously. In spite of that, Calvin argued that this was the right way

and did not ensure ‘parental tyranny’ over children. The most important consent came from the

father31, which was seen as crucial, the consent of the mother controlled only when the father

was absent and no other relatives were present. However, if other relatives were at hand, the

mother’s view would had to concur with theirs. It was the state’s responsibility to enforce

mandatory civil norms, hence the Consistory would insist on knowing whether the father or

guardian consented to marriages. Secret marriages were prohibited and if it happens that two

young people have contracted marriage by their own actions, through folly or recklessness,

Calvin stated that they will be chastened. Such marriages are dissolved at the request of whose

who have charge of them.32 Even though Calvin believed in freedom of choice in choosing a

martial partner, he argued that parental consent was a moral right according to the bible. He

rejected the idea that it created parental tyranny and believed that it was the duty of the children

to accept their parents guidance. He enforced this as a civil norm in society but made it clear that

mutual consent was also mandatory to make the marriage official.

Calvin believed that social improvement lay at the source of the Gospel itself and

wanted to ensure that the whole community was closely knit living in accordance and equality.

He concentrated on the Church, he saw Church structure providing the model of an ideal social

structure. He encouraged all ministers and service within the Church as participation in the one

ministry of Christ, who himself is the active and powerful inspiration of all Christian service.

Each member within the body of Christ was to serve and care for each member and for the whole

body.33 Geneva as a city had to be organized so that no one was missed, or might become lost.34

He believed in equality and the flow of wealth according to the Bible, thus the sacramental

power of the word of God was the central place within civic life.

Calvin concerned with poverty encouraged the Church to get involved in social and

economic aspects of lives. He deeply believed the Church should speak out on economic issues

and be a positive Christian influence for the spiritual and material well-being of society. The civil

authorities required not only to stimulate the commerce but also to some extent to direct the flow

of wealth downwards so that it could reach the poor.35 Calvin managed to accomplish his goal of

caring for the poor, by redistribution of wealth through ready employment and fair wages but

also eliminating the economic practices which threatened the well-being of the badly

impoverished. But also Calvin managed to assist the poor through the organization of the

hospital system. This was a practical system for poor relief, that introduced medical as well as

social practices. Firstly, he concentrated on the discipline in the hospital, where he designated

general surveillance and general meetings to govern the facilities. He opened each meeting with

a short report concerning issues, that would require action by the council.36 The hospital

concentrated at its obligations on a social level, overseeing everything at the infirmary but also

outside the infirmary. The hospital even made journeys into Geneva’s outer territories to visit

orphans and to distribute charity to the rural poor.37 The deacons were in charge of caring for the

sick and administering alms to the poor, while sternly repressing begging.38 This program could

be described as one of the social sanctification rather than social reconstruction, where three

numerous groups where cared for in the hospital: children, aged and the blind and crippled.39

Therefore, the organization of the hospital system was a beneficial aspect for poor relief,

providing social services which where not present prior to the Reformation.

He believed that each individual is to be regarded as of infinite worth, simply as a

individual. Thus, society had to be organized and disciplined in order to find each individual and

to help each attain this sense of worth.40 Calvin wanted to affirm each individual is satisfied in

their social position in relation to income but refrain from capitalism. Calvin disagreed with the

term “vocation”, he believed that particular decisions had not been made by seeking the greatest

monetary reward or highest position; rather it had to be made by listening to the will of God.41

The individual must respond to the approach of concern of the community and gladly fulfill his

vocation within it,42 with such obedience it would give his life stability and purpose. He believed

in opportunity to make more money but was not a believer in capitalism. He reveals great

sensitivity to the individuals who are underprivileged and states that no society must ever deprive

any man the opportunity to work for his living.43 Calvin disapproved competitive society and his

thoughts lay behind the vigorous growth of capitalism. He encouraged people to find their due

place within the community, also to see themselves as dignified by the personal love of god.

Therefore, economics in Geneva was not focused on capitalism but Calvin’s spirit in all his

teaching was about the possession and flow of wealth.

For Calvin, it was essential that people were to live together in love and equality. “No

society” he wrote, “indeed no house with even a moderate family, can be kept in a healthy

condition without discipline”.44 Calvin believed in the notion that the rich should give to the

poor. He wanted even civil society to reflect as far as it could the pattern of mutual dependence,

cooperation, close intercommunion between the whole body and its members which he expected

to find first especially in the Church.45 He believed God mixes up the rich and poor so that they

may meet together and hold fellowship with each other so that the poor receive and the rich

give.46 He held the concept that Christians have the duty to care for one’s neighbor and promote

the welfare of the community.47 Each member within the body of Christ was to serve and care for

each other member and the whole body. Calvin stated that Christ commands us to “sell your

possessions and give alms” might under certain circumstances demand the giving away of capital

as well as current income.48 The exchange of goods from the rich to the poor is an aspect of the

ordinance of God by which money and goods were made to flow downward through the

community in a healthy and natural way.49 Calvin always followed Christ’s teachings and

implemented them onto Genevan society, remembering then it was the duty of wealthy

Christians to provide for the less fortunate. Calvin believed the exercise in personal charity from

rich to the poor was an important part of social and economic life of the community as God has

designed it. He simply saw charity as a way of life and stated that it was the rich who had to

fulfill their obligation to be charitable to maintain the natural flow of society.

John Calvin transformed Genevan society by facilitating disciplined norms which

reflected the Bible. Calvin believed in education in the humanities as well as instructing

the Word of God to enrich the life in Geneva and establish honorable individuals. He was

focused on spreading the new faith to allow a greater influence of religion on Geneva.

By establishing order, he secured central power for the Church after the revolutionary change

from Roman Catholicism to Protestantism. Calvin partook in the personal Christian lives of

Genevan society by providing guidance for martial relationships, the moral right of parental

consent but also freedom of choice according to the Bible. Calvin focused on poor relief which

he achieved through the hospital system and encouraging society to be charitable and live

together in accordance to maintain the flow of wealth.

Bibliography

Innes, W.C. (1983). Social Concern In Calvin’s Geneva. Pennsylvania: Pickwick Publications.

Kingdon, R.M. (2012). Reforming Geneva: Discipline, Faith and Anger in Calvin’s Geneva. France: Librairie Droz.

Monter, E. W. (1967). Calvin’s Geneva. New York: John Wiley & Sons, Inc.

Wallace, R. (1988). Calvin, Geneva And The Reformation: A Study of Calvin as Social Reformer, Churchman, Pastor and Theologian. Edinburgh: Scottish Academic Press.

Witte, J., Kingdon, R.M. (2005). Sex, Marriage, and Family in John Calvin’s Geneva: Courtship, Engagement, and Marriage. Cambridge: Wm. B. Eerdmans Publishing Co.