JOHN CALVlN—Powerful Intellectual

Press, Volume CIII, Issue 30448, 23 May 1964, Page 5

JOHN CALVlN—Powerful Intellectual

[Specially written for “The Press" by GARDNER MILLER] JN the City of Geneva there are four stone statues standing together. Two of them are still household words wherever religion and literature are valued. One is John Calvin, the other is John Knox.

Calvin is the most imposing figure of the four, yet, in truth, he was a frail and emaciated Frenchman. The colossal proportion of the stone figure is a tribute to his greatness and influence. An uncompromising contraversialist, he divided Holland, shaped Geneva, disturbed France, influenced New England, and moulded Scotland: He is not a beloved figure of history, but he cannot be disregarded. John Knox was his disciple, and throughout his very stormy career he not only held fast to his teacher’s viewpoint but managed to impregnate Scotland with Calvinism. It was said of Knox that he intimidated a Queen and turned the Scottish nation from raiding cattle to raiding hell and rearing a nation of saints. Whew! Whatever may be said of that in terms of rhetoric, it cannot be said in terms of truth. The sixteenth century gave the world three great men, Luther, Calvin and Knox. No wonder the sixteenth century was so turbulent. Calvin was born in 1509,

studied law, and then turned to theology. He was a student at 14 in the University of Paris. He was only 26 when he wrote his justly famous book, “The Institutes,” or “The Principles of the Christian Religion.”

The book grew throughout the years until now it is a formidable tome of more than 1200 pages. It is worth reading and no-one who has read it could possibly forget it—though not every reader, myself included, would agree to all its propositions. But to produce such a work at the age of 26—and he continued writing all his days—is indicative of a powerful intellect. Although his name is linked with Geneva, he had nd intention of making it his home and the scene of his labours. He intended to spend a night in Geneva, but was constrained to stay. Later, he was expelled from the city, but came back after a while, during which he held a post in

Germany, and became, finally, the dictator of the ancient city. Geneva, at that time, was a small, walled medieval city of about 13,000 inhabitants. He became the leading preacher of the city, but was desperately poor, his salary at today’s value being £5O a year.

It was in the year 1539, at 30, that he began to think of marriage. He asked a friend to help him make a choice. His wife must be modest, decent, simple, contented, gentle, and able and willing to take care of him—a group of qualities not in the least uncommon in many women today.

The first lady suggested was not acceptable as she had a dowry and this, Calvin thought, would give her ideas above her station. She couldn’t speak French and she was. not prepared to learn it.

Later, he met a widow with two children. She had no dowry and so they were married. It was a happy mar-

rlage of just over eight years. Their one child, born prematurely, died. After his wife’s death he remained a widower. ■ Calvin was an affectionate man, loved conversation and, of course, books. He was sensitive and highly strung—and he had a temper. He was never in good health and although he made many enemies he had a way of keeping friends. It is common history to those who read widely that Calvin became the dictator of Geneva. Dictators are, as a rule, throw-ups, live for a short day, and then time covers them. Not so with Calvin. He moulded Geneva to his pattern. He really created an ideal state according to the views he held and enforced. Whether it is better to have the state control religion, or religion to control the state is a question that could be furiously argued. I would have neither. Regimentation destroys the right of freedom of expression.

It is said—and truly—that the most celebrated case of Protestant persecution was the burning of Michael Servetus at the stake for heresy in Geneva. The tragedy was that Calvin was deeply involved in this horrible affair. True, it was a cruel age, when “an eye for an eye and a

tooth for a tooth” was preferred to “love your enemies.” Nothing can honestly be said in mitigation of Calvin’s bigotry. Michael Servetus was a Spaniard, a scholar, and a scientist. He differed from Calvin on a question of theology. His character was not of the best, but . by the time of his trial for heresy, Calvin had Geneva at his feet and he fejt that Servetus was a menace to the well-being of the people. The sentence was frankly illegal. By law the only punishment recognised was banishment. “We are today,” said a world-known scholar, “horrified that Geneva should nave

burned a man for the glory

tof God, yet we incinerate : whole cities for the saving of ; democracy.” That makes you ■ think furiously. i Calvin’s name is for ever ; associated with the appalling • doctrine of Predestination, that is, the doctrine of elec- . tion and damnation without i consent.

Even Calvin was unhappy about this doctrine. He was not the first to propose it, but he was, and is, the greatest authority on it. He was so concerned about Divine Sovereignty that he could leave no room for men to question and rebel. It was the pitiless logic in Calvin’s thinking that led him to this conclusion. It is one of the pitiful things in history that not only the appalling doctrine of Predestination should have been largely attributed to Calvin, but that also his great contribution to learning should be largely obscured by it. Calvin is still a figure

of international importance, though he spoke his last words 400 years ago. He died on the evening of May 27, 1564. Before he died he expressed the desire that he should have no stone set up to mark his resting place. The statue seen today in Geneva is a monument, not a gravestone. Somewhere in the common cemetery of ancient Geneva, he lies, "but no man knoweth his resting place.”