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Calvin's Doctrine of Baptism

Published online by Cambridge University Press:  28 July 2009

Egil Grislis
Egil Grislis
Affiliation:
Duke University Divinity School
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Extract

John Calvin succeeds in stating his position on baptism in such a way that it becomes not only an integral part of his entire system of theological thought, but also an occasion for a very lucid exposition of the central themes characteristic of his theology. Calvin achieves this by carefully delineating the proper manner of approach to the discussion of the doctrine of baptism. Specifically, Calvin insists that the meaning of baptism cannot be genuinely understood if we take the external ceremonies as the point of departure for our discussion. Instead, it is of basic importance first and foremost to be concerned with the promises of God offered in baptism, never forgetting that these are the inward mysteries for whose sake the outward signs are present. Such an approach is possible and even necessary because of the relationship which exists between the word and the sacramental sign. The sacrament never exists autonomously; it is, as we shall soon discuss in more detail, rather like an appendix that is attached for the purpose of confirmation and ratification to an already clearly given divine word of promise.

Type
Research Article
Information
Church History , Volume 31 , Issue 1 , March 1962 , pp. 46 - 65
Copyright
Copyright © American Society of Church History 1962

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References

1 Niesel, Wilhelm, The Theology of Calvin (tr. by Knight, Harold, Philadelphia: Westminster Press, 1956), pp. 211–228Google Scholar; Torrance, Thomas F., “Calvins Lehre von der Taufe” (tr. by Bockmühl, Klaus in Calvin-Studien 1950, ed. by Jürgen Moltmann, Kreis Moors: Neukirehener Verlag, 1960), pp. 95–129; Johann Martin Usteri, “Calvius Sakraments- und Tauflehre” (Theclogische Studien und Kritiken, 1884, no. 3), pp. 419–456.Google Scholar

2 “…rectam signorum considerationem non in externis duntaxat ceremoniis sitam esse: verum a promissione pendere potissimum, ac mysteriis spiritualibus, quibus figurandis ceremonias ipsas Dominus ordinat.” Institutes 4:16:2.

3 “…nunquam sine praeeunte promissione esso sacramentum, sed ei potius tanquam appendicem quandam adiungi, eo fine ut promissionem ipsam confirmet ac obsignet, nobisque testatiorem, imo ratam quodammodo faciat …” Inst. 4:14:3. Cf. Inst. 4:14:3; Corpus Reformatorum 37:21.

4 “Christum Sacramentorum omnium materiam, vel (si mavis) substantiam esse dico …” Inst. 4:14:16. Wilhelm Niesel, Calvins Lehre vom Abendmahl (München: Chr. Kaiser Verlag, 1935, 2nd ed.), pp. 50–51, ftn. 103 points out that Calvin's occasional criticisms of “substance” are to be understood as qualifications rather than outright rejections of the term: “Calvin wehrt sich dagegen, von der Substanz dec Leibes und Blutes Christi im dinglichen Sinne zu reden wie die Scholastiker. Leib und Blut Christi sind ihm nicht ein himmlischer Stoff, über den man Impanations- und Ubiquitätsthcorien aufstellen kann, sondern sie sind ihm immer Leib und Blut Christi, die für uns dahingegeben worden sind, immer Leib und Blut des Mittlers, die für uns da sind und für uns entsoheideude Bedeutung haben.”

5 “Quamobrem fixum maneat, non esse alias Sacramentorum quam verbi Dei partes: quae sunt offere nobis ac proponere Christum…” Inst. 4:14:17. Cf. Inst. 4:15:14.

6 “Baptisma enim nobis quod purgati et ablati simus testificatur…” Inst. 4:14:22. Cf. Inst. 4:15:1, 2, 6; Joachim Beckmann, Vom Sakrament bei Calvin (Tübingen: J. C. B. Mohr, 1926), p. 88.

7 “Scriptura ostendit, peccatorum purgationem, quam a Christi sanguine obtinemus, hie primo demonstrari. Deinde carnis mortificationem, quae mortis eius participatione constat, per quam in vitae novitatem regenerantur fideles, atque adeo Christi societatem.” Inst. 4:16:2. Cf. Inst. 4:15:5–6.

8 “Nos totum peccati reatum vere tolli in baptismo, asserimus: ita ut quae manet peccati reliquiae non imputentur.” C.R. 35:425. Cf. Inst. 4:15:10; Wilhelm Niesel, Calvins Lehre vom Abendmahl, p. 35, ftn. 53.

9 “Proinde manet vere peccatum in nobis…” C.R. 35:425. Inst. 4:15:11.

10 “Remissionem plenam fieri docemus: regenerationem inchoari duntaxat, suosque tota vita facere progressus.” C.R. 35:425. Cf. Inst. 4:15.11; C.R. 35:449.

11 “…eos omnes qui iustitia Christi induuntur simul Spiritu regenerari, et huius regenerationis nos arrham habere in Baptismo.” Inst. 4:15:12. Cf. Inst. 4:15:6.

12 “Postremo et hanc e Baptismo utilitatem fides nostra accipit, quod certo nobis testificatur, non modo in mortem et vitam Christi nos insitos esse: sed sie ipsi Christo unitos ut omnium eius bonorum participes simus.” Inst. 4:15:6. Cf. Inst. 4:15:5.

13 “Nee enim ex eo salutem consequimur, vel quod parati sumus pro vero amplecti quicquid Ecclesia praescripserit, vel quod inquirendi cognoscendique provinciam ad ipsam relegamus: sed quando Deum agnoscimus nobis esse propitium Patrem, reconciliatione per Christum facta: Christum vero in iustitiam, sanctificationem, et vitam nobis esse datum.” Inst. 3:2:2.

14 “…eos quos semel Dominus recepit in gratiam, in Christi sui communionem inseruit, in Ecclesiae societatem per Baptismum cooptavit, dum in Christi fide perseverant…” Inst. 4:15:12. Cf Inst. 4:15:1; 4:15:21; Joachim Beckmann, op. cit., pp. 25, 26, 64, 87–92; Berger, Heinrich, Calvins Geschichtsauffassung (Zürich: Zwingli-Verlag, 1955), pp. 111–120Google Scholar; Kolfhaus, W., Christusgemeinschaft bei Johannes Calvin (Kreis Moers: Buchhandlung des Erziehungsvereins Neukirchen, 1939), pp. 1–150Google Scholar; Petry, Ray C., “Calvin's Conception of the ‘Communio Sanctorum’ ” (Church History, V, September 1936), pp. 227–238CrossRefGoogle Scholar; Wallace, Ronald S., Calvin's Doctrine of the Word and Sacrament (Edinburgh: Oliver and Boyd, 1953), pp. 146, 154–155.Google Scholar

15 “Spiritus autor est, sacramentum vero instrumentum quo utitur.” C.R. 35:702. Cf. Inst. 4:14:15. Doumergue, E., Jean Calvin. Les hommes et les choses de son temps (Lausanne: Georges Bridel, 1917), V, pp. 321–323Google Scholar gives a thorough outline of those Roman Catholic views which Calvin opposed. Blanke, Fritz does the same in reference to Zwingli, “Calvins Urteile über Zwingli” (Zwingliana, XI no. 2, 1959), pp. 66–92.Google Scholar Cf. Ronald S. Wallace, op. cit., pp. 169, 170; Krusche, Werner, Das Wirken des Heiligen Geistes nach Calvin (Göttingen: Vandenhoeck and Ruprecht, 1957), pp. 27–29Google Scholar; Niesel, Wilhelm, The Theology of Calvin, pp. 224–225Google Scholar; Wendel, François, Calvin, sources et évolution de sa pensée religieuse) (Paris: Presses Universitaires de France, 1950), p. 239.Google Scholar Cf. below, ftn. 25.

16 “…eorum hallucinationem, qui ad aquae virtutem referunt omnia…” Inst. 4:15:2. Cf. Inst. 4:14:9; 4:14:12.

17 “Interim illud tollitur figmentum quo instificationis causa virtusque Spiritus sancti elementis ceu vasculis ac plaustris includitur …” Inst. 4:14:17 “… non quia Sacramento tales gratiae illigatae inclusaeque sint, quo eius virtute nobis conferantur…” Inst. 4:15:14.

18 “…quo minus tolerabilis error est Petri Lombardi, qui diserte ea iustitiae et salutis eausas facit quorum prates sunt…” Inst. 4:14:16.

19 “Iam perspicuum est quam falsum sit quod docuerunt pridem nonnuli, in quo alii persistunt, per Baptismum solvi nos et eximi ab originali peccato, et a corruptione quae ab Adam in universam posteritatem propagata est…” Inst. 4:15:10.

20 “…quam in uno Christo repositam, nihilo minus Evangelii praedicatione quam Sacramenti obsignatione, nobis communicari scimus: ac sine hac posse in solidum constare.” Inst. 4:14:14. “Coniunctam quidem Dei gratiam sacramentis esse fatcor, non tempore, non loco, sed quatenus vas fidei quisque affert, ut quod illie figuratur obtineat.” C.R. 35:701.

21 “…externa actione figurat ac testatur minister, Deum intus peragero: ne ad hominem mortalem trahitur quod Deus sibi uni vendicat.” Inst. 4:14:37. Cf. Inst. 4:15:8; 4:15:16. “Ideo te offendit particula SIMUL quia tempus notare putas. Ego autem nihil minus volui quam gratiam Dei ad tempus illud restringere quo sacramenta percipimus… Itaque particula SIMUL hie mihi nihil aliud significat quam similiter. Atque hie sensus est: tam vere nos fieri compotes rei signatae, quam vere signum oculis cernimus.” C.R. 35:704. Cf. Beckmann, op. cit., p. 35; Niesel, Calvins Lehre vom Abendmahl, p. 68.

22 “Quamobrem nostrae tum purgationis tum regenerationis in Patre causam, in Filio materiam, in Spiritu effectum consequimur et quodammodo distincte cernimus.” Inst. 4:15:6.

23 “Vide tamen quale sit tuum argumentum: Deus solus agit; cessant igitur instrumenta. Quid? annon Paulus qui admonet nihil esse totum hominum laborem omnesque conatus, idem se profitetur Dei cooperarium? Deus ergo solus nos regenerat, sed hominis opera.” C.R. 35:703. Cf. Inst. 4:14:5.

24 “…externum esse symbolum, quo benevolentiae erga nos suae promissiones conscientiis nostris Dominus obsignat, ad sustinendam fidei nostrae imbecillitatem: et nos vicissim pietatem erga eum nostram tarn coram eo et Angelis quam apud homines testamur… divinae in nos gratiae testimonium externo signo confirmatum, cum mutua nostrae erga ipsum pietatis testificatione.” Inst. 4:14:1. Tr. by Battles, Ford Lewis, The Library of Christian Classics (ed. by McNeill, John T., Philadelphia: Westminster Press, 1960), XXI, p. 1277.Google Scholar

25 Inst. 4:14:13. Here Calvin is obviously criticising the views of Zwingli. The Library of Christian Classics, XXI, p. 1288, ftn. 21; Niesel, Wilhelm, “Das Calvinische Anliegen in der Abendmahlslehre” (Reformierte Kirchenzeitung, no. 82, 1932) p. 50Google Scholar; Niesel, Calvins Lehre vom Abendmahl, pp. 33–40. Cf. above ftn. 15.

26 “Atque hinc factum est ut ad signa ilia quae augustam sublimium ac spiritualium rerum repraesentationem haberent, deduceretur.” Inst. 4:14:2. Niesel, “ Das Calvinische Anliegen in der Abendmahlslehre,” p. 50: “An der Ablehnung Zwinglis wird deutlich, dass Calvin das Abendmahl nicht als Handlung des gläubigen Menschen versteht, sondern als Handlung Gottes mit dem Menschen.”

27 Calvins's basic dependence on St. Augustine at this point is documented by Beckmann, op. cit., pp. 28–34. An exhaustive list of references is provided by Smits, Luchesius, Saint Augustin dans I'oeuvre de Jean Calvin (Assen: Van Gorcum, vol. I, 1957, vol. II, 1958)Google Scholar with a special reference to the sacraments in vol. I, pp. 30–37. However, Niesel, Calvins Lehre vom Abendmahl. p. 28, warns against Beckmann's view that Calvin is basically following St. Augustine's theological ideas. Niesel, ibid., pp. 23–29, shows Calvin's much more thorough dependence on Luther. Inst. 4:14:6; 4:14:1.

28 “Quanquam signum exterius in sacramento ita cum verbo cohaeret, ut divelli nequeat… Sane quum signum videamus verbo servire, subesse illi dicemus, et inferiore loco statuemus,” Inst. 14:16:5. As Beckmann, op. cit., p. 39, explains: “…der Glaube richtet sich auf das Wort, nicht auf die Elemente des Sakramentes. Die Bedeutung der Elemente, der signa visibilia liegt ganz anderswo, nämlich im Symbolischen, in der Veranschaulichung desi Unanschaulichen, der Versichtbarung des Unsichtbaren.”

29 Fuhrmann, Paul T. has provided a brief list of such examples in his translation of Calvin's Instruction in Faith (Philadelphia: Westminster Press, 1949), p. 93Google Scholar, ftn. 223. Cf. also The Library of Christian Classics, vol. XXI, p. 1277, ftn. 2. In disagreement with Fuhrmann it needs to be observed that Calvin employs the term “symbol” rather frequently. See below, footnotes 33–36.

30 “…Sigilla, quae diplomatibus aliisque publicis actis appenduntur, per se accepta nihil sunt, utpote quae frustra appensa forent si membrana nihil haberet descriptum…” Inst. 4:14:5.

31 “…hoc est sigillum quo certius confirmarentur, suam fidem, qua semen ipsum expectabant, sibi a Deo prr iustitia acceptam ferri.” Inst. 4:14: 21. Cf. Inst. 4:15:1.

32 “Accedit postea sacramentum sigilli instar, non quod efficaciam Dei promissioni, quasi per se invalidae, conferat, sed eam duntaxat nobis confirmet.” Inst. 4:15:21.

33 “Et quando Dominus promissiones suas foedera nuncupat…: sacramenta, symbola foederum: ab ipsis hominum foederibus simile adduci potest.” Inst. 4:14:6.

34 “Ad testandam eiusmodi beneficentiam data fuit circuncisio, cuius symbolo doeerentur Iudaei, Deum sibi esse salutis praesidem…” Inst. 4:16:12.

35 “… qui promissionem de misericordia Dei in liberos suos propaganda amplexantur, officii sui esse cogitent, ipsos misericordiae symbolo signandos Ecclesiae offerre…” Inst. 4:16:9. See below, footnote 40.

36 “Quod ad extemum symbolum pertinet…” Inst. 4:15:39. “Manet enim firmuin quod Deus instituit, naturamque suam retinet, utcunque varient homines: sed quum aliud sit offerre, aliud recipere: nihil obstat quo minus consecratum verbo Domini symbolum sit re vera quod dicitur, yimque suam conservet…” Inst. 4:14:16. “Alioqui meris praestigiis ludifieatus esset populum suum, si fallacibus symbolis eos lactasset…” Inst. 4:16:5. See below, footnote 106.

37 “Constituimus ergo sacramenta vere nominari testimonia gratiae Dei, ac veluti quaedam benevolentiae, qua erga nos affeetus est, sigilla…” Inst. 4:14:7. “…esse a Domino testimonia gratiae ac salutis…” Inst. 4:14:19. “Postremo et hanc e Baptismo utilitatem fides nostra accipit, quod certo nobis testifieatur…” Inst. 4:15:6.

38 “…ut docnmenta essent testamentorum eius ac sigilla.” Inst. 4:14:18.

39 “Circuncisio Iudeis symbolum erat quo admonerentur, quicquid ex hominis semiue prodit, hoc est universam hominum naturam corruptam esse, putationeque habere opus; praeterea documentum ac memoriale, quo sese confirmarent in promissione Abrahae data, de semine benedicto in quo benedicendae essent omnes nationes terrae…” Inst. 4:34:21.

40 “Hoe primum est quod nobis a Domino proponitur, ut symbolum sit nostrae purgationis ac documentum…” Inst. 4:15:1.

41 “…nunquam sine praeeunte promissione esse sacramentum, sed ei potius tanquam appendicem quandam adiungi…” Inst. 4:14:3.

42 “…omnium sacramentorum est commune: sunt enim infirmitatis nostrae adiumenta.” C.R. 77:489. Cf. Inst. 4:14:1; C.R. 40:483.

43 “Sacramenta igitur exercitia sunt quae certiorem verbi Dei fidem mobis faciunt…” Inst. 4:14:6.

44 “…vel arrhae in pactis sanciendis: utpote quae non a se quidem largiantur aliquid gratiae, sed renuntient et ostendant, atque (ut sint arrhae et tesserae) rata apud nos faciant quae divina largitate nobis data sunt.” Inst. 4:14:17. Cf. Inst. 4:14:18; 4: 14:19.

45 See footnote 44: “…ut sunt arrhae et tesserae…” Inst. 4:14:17.

46 “…id sunt nobis a Deo quod ab hominibus rerum laetarum nuntii …” Inst. 4:14:17.

47 “Aut si dicamus specula in quibus gratiae Dei divitias, quas nobis elargitur, contemplari liceat…” Inst. 4: 14:6. “Ne voilà pas un miroir auquel nous contemplons…” C.R. 81:314.

48 “…item organa esse quibus efficaciter agit Deus in suis electis…” C.R. 37:18. Cf. C.R. 40:483, 484.

49 “Sacramenta vero et promissiones afferunt clarissimas: et hoc habent prae verbo peculiare, quod eas veluti in tabula depictas nobis ad vivum repraesentant.” Inst. 4:14:5. “Hac ratione Augustinus sacramentum verbum visibile nuncupat…: quod Dei promissiones velut in tabula depictas repraesentet, et sub aspectum graphice atquo cikonikōs expressas statuat.” Inst. 4:14:6.

50 “Quo enim modo aedificium suo quidem fundamento stat et incumbit, subiectis tamen columnis certius stabilitur: ita fides in verbo Dei, non secus ac fundamento residet; sed quum accedunt sacramenta, ipsis adhuc ceu columnis, solidius innitiatur.” Inst. 4:14:6.

51 “Si illis cordi est sacramentorum dignitas, quid obsecro ad eam ornandam aeque magnificum, quam dum admiaicula et media vocantur, quibus vel inseramur in corpus Christi…” C.R. 37:17. Cf. C.R. 37:18, 19, 518; 77:489: Krusche, op. cit., p. 211, ftn. 447, 448.

52 “Itaque certum est nobis a Domino misericordiam, ac gratiae suae pignus cum sacro suo verbo, tum sacramentis offerri…” Inst. 4:14:7.

53 “…et quia carnales sumus, sub rebus carnalibus exhibentur: ut ita pro tarditatis nostrae captu nos erudiant, et perinde ac pueros paedagogi manu ducant.” Inst. 4:14:6. Cf. C.R. 40:483.

54 “Constant autem non simplicibus signis, qualia erant arcus et arbor: sed ceremoniis; aut (si mavis) signa quae hic dantur, ceremoniae sunt.” Inst. 4:14:19.

55 “…Sacramenta huiusmodi ceremonias esse, quibus exercere vult populum suum Deus ad fidem intus primum fovendam, excitandam, confirmandam: deinde testandam apud homines religionem.” Inst. 4:14:19. English tr. by Battles, Ford Lewis, The Library of Christian Classics, XXI, p. 1296.Google Scholar Cf. Inst. 4:14:7; 4:14:17; 4:14:10; 4:14:16; 4:14:19.

56 “…non esse alias Sacramentorum quam verbi Dei partes: quae sunt offere nobis ac proponere Christum, et in eo caelestis gratiae thesauros…” Inst. 4:14:17.

57 “…Deum mediis ac instrumentis, quae expedire ipse prospicit, uti…” Inst. 4:14:12. Cf. Inst. 4:14:11.

58 “…quo modo nostrae ignorantiae ae tarditati primum, deinde infirmitati opus esse Deus providet: neque tamen (proprie loquendo) tam ut sacrum suum sermonem firmet, quam ut nos in ipsius fide stabiliat. Siquidem Dei veritas per se satis solida certaque est: nee aliunde meliorem confirmationem quam a se ipsa accipere potest. Verum ut exigua est et imbecilla nostra fides, nisi undique fulciatur, ac modis omnibus sustentetur, statim concutitur, fluctuatur, vacillat, adeoque labaseit.” Inst. 4:14:3. Cf. C.R. 34:113, 114; 77:23; Niesel, The Theology of Calvin, p. 214.

59 Inst. 4:14:18.

60 “Cur enim rude ac signatum argentum non eiusdem sunt pretii, quum idem prorsus sit metallum? nempe quia illud nihil habet praeter naturam: forma publica percussum, nummus fit, et novam taxationem recipit. Et Deus suas creaturas verbo suo signare non poterit, ut fiant Sacramenta, quae prius nuda erant elemental” Inst. 4:14:18. English tr. by Battles, FordLewis, The Library of Christian Classics, XXI, p. 1295.Google ScholarCf. C.R. 75:221.

61 Inst. 4:15:20–22; 4:14:14; 4:16:18, 25, 26; C.R. 35:499. On this issue Calvin rejects the position of St. Augustine, C.R. 35:683; Wendel, op. cit., p. 250, ftn. 98 suggests that Calvin may have had in mind Contra Iulianum V, 11, 44. His own views Calvin defends as follows: “Adultae aetatis hominem sine baptismo salvum fieri posse concedunt, modo votum adsit. Cur ergo infantem recens natum pia parentum vota eximere a reatu non poterunt?… Qui perditos esse volunt omnes quibus aqua tingi non contigit, nimis maligne sentiunt de Christi regno: sub quo restrictiorem Dei gratiam esse fingunt, quam olim sub lege fuerit, Quia fas tune non erat ante octavum diem circumcidere, si quis puer triduo post natalem suum mortuus esset, nulla erat moxa…” C.R. 35:682.

62 “Quod in eam a me partem accipi nolo, perinde ac si Baptismum contemni impune posse innuerem (quo contemptu violatum iri Domini foedus affirmo: tantum abest ut excusare sustineam) …” Inst. 4:16:26.

63 “Si desit ille, nihil sacramenta plus praestare mentibus nostris possunt quam si vel solis splendor caeeis oculis affulgeat, vel surdis auribus vox insonet.” Inst. 4:14:9. Tr. by Battles, Ford Lewis, The Library of Christian Classics, XXI, p. 1284.Google ScholarCf. C.R. 68:104.

64 “…nec ulterius proficiant nisi accesserit Spiritus sanctus…” Inst. 4:14:17. Cf. Inst. 4:14:5.

65 “…ita neque in Sacramentis haerere fiducia nostra debet, nec Dei gloria in ipsa transferri: sed omissis omnibus, ad ipsum et Sacramentorum et rerum omnium authorem surgere et fides et confėssio debent.” Inst. 4:14:12.

66 “Quanquam mihi animus non est baptismi vim extenuare, quin signo accedat res et veritas, quaetenus per externa media Deus operatur. Caeterum, ex hoe sacramento, quemadmodum ex aliis omnibus, nihil assequimur nisi quantum fide accipimus.” Inst. 4:15:15.

67 “Nec satis apposite ratiocinantur. dum ex eo contendunt non esse testimonia gratiae Dei, quia impiis quoque porriguntur, qui tamen Deum nihilo sibi magis propitium inde sentiunt, sed graviorem potius damnationem contrahunt. Nam eodem argumento nec Evangelium esset testimonium gratiae Dei, quod a multis auditur ac spernitur: nec Christus demum ipse, qui a compluribus visus est ac cognitus, quorum paucissimi eum receperunt. Simile etiam in diplomatibus spectare licet; siquidem bona pars multitudinis authentikon illud sigillum, utcunque a Principe ad consignandam voluntatem suam profectum esse noverit, irridet tamen atque eludit: alii velut rem ad se minime pertinentem, susque deque habent: alii etiam execrantur…” Inst. 4:14:7.

68 “…nihil assequimur nisi quantum fide accipimus.” Inst. 4:15:15. Tr. by Battles, Ford Lewis, The Library of Christian Classics, XXI, p. 1315.Google Scholar “Qui enim a sacramentis fidem separat, perinde facit, ac si animam a corpore tolleret.” C.R. 35:494.

69 “…nihil obstat quo minus consecratum verbo Domini symbolum sit re vera quod dicitur, vimque suam conservet: nulla tamen inde utilitas ad hominem scelestum ac impium perveniat.” Inst. 4:14:16. The references to St. Augustine which follow immediately this statement are documented in The Library of Christian Classics, XXI, p. 1292, ftn. 33, 34.

70 Inst. 2:2:1–27.

71 “Spiritus sanctus (quem non omnibus promiscue Sacramenta advehunt, sed quem Dominus peculiariter suis confert) is est qui Dei gratias secum affert, qui dat Sacramentis in nobis locum, qui efficit ut fructificent. Inst. 4:14:17. Tr. by Battles, Ford Lewis, The Library of Christian Classics, XXI, p. 1293.Google ScholarCf. Inst. 4:14:8. “Ego autem totum sacramenti effectum ab electione pendere doceo. Praeterea signum esse inutile ostendo, nisi quatenus per spiritum suum Deus in nobis agit, ut fructum inde sentiamus.” C.R. 35:701.

72 “Quoniam autem ante institutum baptismum, eius vice, populo Dei Circuncisio erat: quid inter se differant, et qua similitudine conveniant haec duo signa, inspiciamus: unde pateat quae sit alterius ad alterum anagoge.” Inst. 4:16:3. According to Wendel, op. cit., pp. 247, 248, Calvin here follows Martin Bucer.

73 “Habemus ergo spiritualem promissionem in Circuncisione Patribus editam, qualis in Baptismo nobis datur: quandoquidem peccatorum remissionem et carnis mortificationem illis figuravit.” Inst. 4:16:3. Cf. Inst. 4:14:23; 4:14:25. “Vulgare est apud sophistas dogma: sacramenta legis mosaicae figurasse gratiam, nostra vero exhibere. Nos autem Deum asserimus semper in suis promissis fuisse veracem (Rom 3, 4): nec quidquam figurasse ab initio, quod non patribus re ipsa exhibuerit…” C.R. 35:493. Hans Heinrich Wolf, Die Einheit des Bundes. Das Verhältnis von Altem und Neuem Testament bei Calvin (Kreis Moers: Verlag der Buchhandlung des Erziehungsvereins Neukirchen, 1958), pp. 88–94, 100–108.

74 Inst. 4:16:4; 4:16:5.

75 “Cuius signa habeatur ratio, constabit proculdubio infantibus merito administrari Baptismum, ut qui illis debeatur. Non enim Dominus olim Circuncisione dignatus est, quin eorum omnium participes faceret quae per Circuncisionem signata tunc fuerunt. Alioqui meris praestigiis ludificatus esset populum suum, si fallacibus symbolis eos lactasset; quod solo auditu horrendum est.” Inst. 4:16:5. Cf. C.R. 37:765.

76 “Atque si rei signatae sunt principes, cur a signo arcebuntur? si veritatem obtinent, cur a figura depellentur? Quanquam signum exterius in sacramento ita cum verbo cohaeret, ut divelli nequeat: si tamen discernatur, utrum, quaeso, pluris censebimus? …Quum ergo ad infantes destinetur Baptismi verbum: cir signum, hoc est verbi appendix, ab illis prohibebitur? Haec una ratio, si nullae aliae suppeterent, abunde sufficeret ad confutandos omnes qui reclamare voluerint.” Inst. 4:16:5. Tr. by Battles, Ford Lewis, The Library of Christian Classics, XXI, p. 1328.Google Scholar

77 “Nisi forte arbitramur, Christum suo adventu, Patris gratiam imminuisse aut decurtasse; quod execrabili blasphemia non vacat.” Inst. 4:16:6.

78 “Siquidem evidentissimum est, quod semel cum Abrahamo Dominus foedus percussit, non minus hodie Christianis constare, quam olim Iudaico populo: adeoque verbum istud non minus Christianos respicere, quam Iudeos tum respiciebat … Iam quum Dominus, statim post foedus cum Abrahamo percussum, ipsum in infantibus consignari exteriori sacramento praeceperit /Gen. 17b.12/, quid causae dicent Christiani quominus hodieque ipsum testificentur, atque obsignent in suis liberis?” Inst. 4:16:6.

79 “Si adduci Christo infantes aequum est, cur non et ad Baptismum recipi, symbolum nostrae cum Christo communionis ac societatis? Si eorum est regnum eaelorum, cur signum negabit, quo velut aditus aperitur in Ecclesiam, ut in eam cooptati, haeredibus regni caelestis adscribantur?” Inst. 4:16:17.

80 “Etsi enim id nominatim ab Evangelistis non narratur, quia tamen neque rursum excluduntur illi quoties familiae alicuius baptizatae incidit mentio: quis inde, nisi insanus ratiocinetur non fuisse baptizatos? Si quid valerent id genus argumenta, mulieres pariter Coena Domini interdicendae essent, quas Apostolorum seculo ad eam fuisse admissas non legimus/Act. 16. c. 15, et f. 32/; sed enim hie fidei regula contenti sumus.” Inst. 4:16:8.

81 “Siquidem Dei signum puero communicatum, velut impresso sigillo, promissionem pio parenti datam confirmat ae ratum esse declarat quod Dominus non illi modo, sed semini eius in Deum sit futurus.” Inst. 4:16:9. Cf. Inst. 4:16:15; 2:18:21.

82 “Neque moror si quispiam excipiat, confirmandae filiorum nostrorum saluti sufficere debere promissionem: quando secus Deo visum est, qui prout imbecillitatem nostram perspectam habet, tantum illi in hae re indulgere voluit.” Inst. 4:16:9.

83 “Nonnihil rursum emolumenti pueri e suo Baptismo capiunt, quod in corpus Ecclesiae insiti aliis membris sumt aliquando commendatiores. Deinde ubi adoleverint, eo ad serium Dei colendi studium non mediocriter stimulantur, a quo in filios solenni adoptionis symbolo accepti fuerint, antequam per aetatem eum agnoscere Patrem possent.” Inst. 4:16:9.

84 See footnote 79.

85 “Qua ratione illos quamlibet contumaces ae foedifragos, sanctos nihilominus appellat (tantum honoris defert sanctae generationi, quam Deo sacro suo foedere dignatus fuerat) …” Inst. 4:16:14.

86 “Nam ut illic Paulus sanctificari a parentibus suis Iudaeos disputat: ita alibi docet, eandem a parentibus sanctificationem Christianorum liberos ducere…” Inst. 4:16:15. Cf. Inst. 2:1:7; C.R. 35:433, 677–681; 37:114–116; Wallace, op. cit., pp. 192, 193.

87 “Sit itaque extra controversiam, Deum suis adeo bonum esse ao liberalem ut in eorum gratiam liberos etiam, quos procrearint, populo s u o accenseri velit.” Inst. 4:16:15. Jacobs, Paul, Priidestination und Verantwortlichkeit bei Calvin (Kreis Moers: Buchhandlung des Erziehungsvereins Neukirchen, 1937), p. 87Google Scholar, observes that after the first edition of the Institutes Calvin began to emphasize christocentric predestination to the extent that it became the ultimate basis for infant baptism; W. Kolfhaus, op. cit., p. 112, however, thinks that the privilege of baptism is directly deduced from membership in the church.

88 “Nam si compertissimum est circuncisionis signo testatam fuisse seminis Israelitici sanetificationem: ex eo neque dubium est quin maribus pariter ac foeminis sanctificandis datum fuerit. Sola autem masculorum corpora ipso imprimebantur, quae per naturam poterant …” Inst. 4:16:16.

89 “Contra vero Christus sibi adduci iubet. Quid ita? quia vita est. Eos ergo ut vivificet, sui participes facit … Nam quum in Adam omnes mori pronuntiet, sequitur nullam nisi in Christo vitae spem restare / I. Cor. 15. c. 22/. Quo igitur vitae haeredes fiamus. nos cum eo communicare oportet. Rursum, quum scriptum alibi sit, natura nos irae Dei omnes esse obnoxios /Ephes. 2. a. 3/, ac in peccato conceptos /Psal. 51. b. 7/, cui damnatio perpetuo adhaeret: e natura nostra demigremus oportet, antequam in regnum Dei aditus nobis pateat. Et quid dici clarius potest quam carnem et sanquinem regnum Dei possidere nou posse /I. Cor. 15. f. 50/?” Inst. 4:16:17.

90 “Denique si vere loquitur Christus quum se vitam esse praedicat /Iohan. 11. c. 25, et 14. a. 6/, nos in ipsum inseri necesse est, quo e mortis servitute asseramur.” Inst. 4:16:17.

91 “At quomodo, inquiunt, regenerantur infantes, nee boni nee mali cognitione praediti? Nos autem respondemus, opus Dei, etiam si captui nostro nou subiaceat, non tamen esse nullum. Porro infantes qui servandi sint (ut certe ex ea aetate omnino aliqui servantur) ante a Domino regenerari minime obscurum est.” Inst. 4:16:17.

92 “Atque ut obloquutores hoc genus compesceret, documentum praebuit in Iohanne Baptista, quem in matris utero sanctificavit /Luc. 1. b. 15/, quid in reliquis posset.” Inst. 4:16:17.

93 “Et sane ideo a prima infantia sanctificatus fuit Christus, ut ex aetate qualibet sine discrimine electos suos in seipso sanctificaret.” Inst. 4:16:18.

94 “Talibus quidem fatemur, verbum, Domini spiritualis esse regenerationis semen unicum: sed ex eo negamus colligendum, non posse Dei virtute regenerari infantes: quae illi tam facilis et prompta est, quam nobis incomprehensa et admirabilis.” Inst. 4:16:18.

95 “Quare manet fixa sententia, nullos nisi fide salvos fieri, sive pucri sint, sive adulti. Ideo et baptismus ad infantes iure pertinet, quorum cum adultis communis est fides. Neque vero haec quispiam in eum sensum accipere debet, quasi dicam a matris utero semper inehoari fidem, cum adultos etiam ipsos nunc serius, nunc citius Dominus vocet…” Inst. 1536, cap. IV. (Calvini Opera Selecta I, p. 136; C.R. 29:117, 118); cf. Wallace, op. cit., p. 196. ftn. 6; Wendel, op. cit., pp. 246, 247.

96 “Verum non animadvertunt Apostolum, quum auditum fidei principium facit, ordinarium tantum Domini oeconomiam et dispensationem, quam tenere in vocandis suis solet, describere: non autem perpetuam ei regulam praestituere, ne alia uti ratione possit. Quo modo certe in multorum vocations usus est: quos interiore modo, Spiritus illuminatione, nulla intercedente praedicatione, vera sui cognitione donavit.” Inst. 4:16:19.

97 “Deinde non satis tutum fuerit hoe adimere Domino, ne sese illis quoque modo exhibere cognoscendum queat.” Inst. 4:16:18.

98 “Quoniam autem valde absurdum fore putant, si infantibus tribuatur ulla cognitio Dei, quos boni et mali intelligentia Moses privat: respondeant quaeso mihi, quid periculi sit, si aliquam eius gratiae partem nune accipere dicantur, cuius plena largitate paulo post perfruentur?” Inst. 4:16:19.

99 “Quos ergo pleno lucis suae fulgore illustraturus est Dominus, our non iis quoque in praesens, si ita libuerit, exigua scintilla irradiaret: praesertim si non ante exuit ipsos ignorantia, quam eripit ex carnis ergastulo?” Inst. 4:16:19.

100 “Denique nullo negotio solvi potest obiectio haec, Baptizari in futuram poenitentiam et fidem: quae etsi nondum in illis formatae sunt, arcana tamen Spiritus operatione utriusque semen in illis latet.” Inst. 4:16:20. As Quervain, De, “Der theologische Gehalt von Calvins Taufformular” (Reformierte Kirchenzeitung, no. 84, 1932), p. 262Google Scholar views it: “Die Taufe redet von dem, was wir in Christus sind, in dem, der für uns alles erfüllt hat: ‘Da bist du selig worden.’ Ein Geschlecht, welches das göttliche Wunder nicht mehr verstand, meinte, den Reformator verbessern zu müssen: ‘So wirst du selig werden.’” Wallace, however, op. cit., p. 190, observes: “It is obvious that here Calvin is thinking of the seed of future repentance and faith in the same way as in those other passages under discussion, not as a present possession of the child but as held over the child transcendentally and eschatologically through the potentiality of Baptism and the Spirit. To interpret the passage otherwise seems quite absurd.”

101 Krusche, op. cit., pp. 27–29; Niesel, The Theology of Calvin, pp. 224, 225; Wendel, op. cit., p. 239; see footnote 15.

102 Seeberg, Reinhold, Lehrbuch der Dogmengeschichte (Basel: Benno Schwabe Verlag, 1954), IV/2, p. 605Google Scholar states “Dadurch rückt diese Anehauung aber in formelle Analogie zu der franziskanischen Auffassung des Sakramentes, nur dass bei Calvin diese begleitende Gotteswirkung sich auf die Erwählten beschränkt.” Krusche, op. cit., p. 229, ftn. 559, emphatically denies this, defending the instrumental role of the sacraments: “Der unlösbare Zusammenhang von Wort und Geist ist gewahrt, wofern klar ist, dass das Geisteswirken nicht am Wort vorbei, sondern zusammen mit der Wortverkündigung geschieht (im Sinne jenes göttlichen simul), um das verkündigte und vernommene Wort zur Wirkung zu bringen.” A similar view is expressed by Van Buren, Paul, Christ in our Place (Edinburgh: Oliver and Boyd, 1957), p. 136.Google Scholar

103 Krusche, op. cit., pp. 343, 241.

104 Beckmann, op. cit., p. 51, notes that this is the traditional Lutheran criticism of Calvin. Cf. Grass, Hans, Die Abendmahlslehre bei Luther und Calvin (Gütersloh: C. Bertelsmann Verlag, 1954), pp. 217, 227.Google Scholar

105 The same emphasis is also present in Calvin's interpretation of the relationship between the Word and the Holy Spirit, cf. Kreek, Walter, “Wort und Geist bei Calvin” (Festschrift für Günther Dehn, ed. by Schneemeleher, Wilhelm, Kreis Moers: Verlag der Buchhandlung des Erziehungsvereins Neukirehen, 1957), pp. 167–181.Google Scholar

106 “Dicimus fideles percipere quod in sacramentis offertur, ne videatur Deus in suis promissis fallax.” C.R. 35:702. “… nos inter signa et res signatas distinguendo, non tamen disiungere a signis veritatem…” C.R. 37:20. See above, footnote 36.

107 “Car plusieurs l'aneantissent par leur perversité. Neantmoins si ne laisse pas le Sacrement d'avoir telle nature, combien qu'il n'y ait que les fideles qui en sentent l'efficace.” C.R. 34:119. Cf. Inst. 4:14:7; 4:14:15; Kolfhaus, op. cit., p. 109; Wallace, op. cit., pp. 185, 186.

108 “… quia verbo omnes invitans, intus efficaciter vocat quos elegit.” C.R. 37:119. Cf. Benoit, Jean D., “Calvin et le baptême des enfants” (Revued' Histoire et de Philosophie religieuses, no. 17, 1937), pp. 471, 472Google Scholar; Krusche, op. cit., p. 235.

109 Niesel, The Theology of Calvin, pp. 76–78, 160–162, 167.

110 “Neque tantum nudo spectaculo pascit oculos: sed in rem praesentem nos adducit, et quod figurat, efficaciter simil implet.” Inst. 4:15:14, tr. by Battles, Ford Lewis, The Library of Christian Classics, XXI, p. 1314.Google Scholar

111 See footnote 76.

112 Beckmann, op. cit., pp. 92–94; Kolfhaus, op. cit., p. 114.

113 See footnote 100.

114 Moltmann, Jürgen, Prüdestination und Perseveranz (Kreis Moers: Verlag der Buchhandlung des Erziehungsvereins Neukirchen, 1961), pp. 43–58.Google Scholar

115 “Fateor quidem multos, qui ex fidelibus secundum carnem nascuntur, spurios censeri, non legitimos, quoniam sua infidelitate a sancta progenie se abdicant.” C.R. 76:76. Cf. Wallace, op. cit., pp. 192–194. Tr. by Henry Beveridge (Commentary upon the Acts of the Apostles, Edinburgh: Calvin Translation Society, 1844), vol. I, p. 159.

116 Wallace, op. cit., p. 194 provides an interpretation which is not based on Calvin: “Those born of the holy seed have at least to give a decision about the Baptism which has been bestowed on them, and thus it is that even in them Baptism is efficacious in bringing them to decision. If their decision is a rejection of grace, it brings judgment and condemnation upon themselves.” Kolfhaus, op. cit., p. 111, is correct: “Die Taufe verheisst den Kindern, ob erwühlt order nicht erwählt, Gottes Heil und Gnade, nicht wie der reformierte Pietismus später meinte, dass die Taufe den nicht erwählten Kindern nur die äusseren Vorrechte ihrer Zugehörigkeit zur Kirche versiegle, den erwählten aber die volle Gnade.”

117 “Oar Dieu ne nous promct rien en vain…” C.R. 34:118. Cf. Inst. 4:14:17; 4:15:17.

118 Lecerf, A., “L'élection et les sacrements” (Eludes Calvinistes, Neuchatel: Delachaux et Niestlé S.A., 1949), pp. 33–43.Google Scholar