John Calvin's views on Mary

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Portrait of John Calvin, 1854.
Portrait of John Calvin, 1854.
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John Calvin (July 10, 1509 – May 27, 1564) was a French born Protestant theologian during the Protestant Reformation, and, next to Martin Luther one of the most influential reformers. He was main founder and organizer of reformed protestantism Calvinism. By background he was a gifted organizer, statesman, theologian and lawyer. In Geneva, his ministry both attracted other Protestant refugees and over time made that city a major force in the spread of Reformed theology. He is renowned for his teachings and writings, in particular for his Institutes of the Christian Religion. He had a keen intelligence and a aristocratic, sometimes stern character. [1]

His legal and exegetical training was important. Once convinced of the growing Protestant faith, he applied these exegetical methods to the Scripture. He self-consciously tried to mold his thinking along biblical lines, and he labored to preach and teach what he believed the Bible taught. Salvation depends exclusively on Jesus Christ. This main theological theme influences the martiological positions of Calvin.


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[edit] Advocate

John Calvin considered himself the real follower of Mary; because he freed her from undeserved Papist honour which is due only to Jesus Christ, and for returning this honour to him alone. [2] Calvin stated that Mary cannot be the advocate of the faithful, since she needs God’s grace as much as any other human being [3] If the Catholic Church praises her as Queen of Heaven, it is blasphemous and contradicts her own intention, because she is praised and not God. [4]

[edit] Salvation

Because all salvation depends exclusively from the will of God and the salvation works of his son Jesus Christ, Calvin rejects any notion of Mary as a participant in the mystery of salvation [5] He wonders why to some Jesus Christ alone is not sufficient. [6] Therefore Roman Catholic veneration is idolatry , because Mary is honored with titles like « mediator » « our hope » « our life » and our light. Thus, Calvin rejects prayers and supplications to Mary. We should pray for each other in this world, but, according to Calvin, about calling on the dead is not a biblical concept. [7] To call on her for salvation is nothing but blasphemy "exsecrabilis blasphemia", because God alone has predestinated the amount of grace to each individual in his absolute will. [8]

[edit] Fullness of Grace

The fullness of grace is therefore rejected as well, since the plenitude de grace is Christ only. On this point he coincides with Roman Catholic teaching, which sees only in Christ absolute fullness of grace, while the graces of Mary are seen as a gift of God attributed to her.[9] On the other hand, Calvin called Mary a treasure of grace [10], because, Mary preserved in her heart not only for her own use but for the use of all things entrusted to her. She preserved things in her heart, not just for herself, but for all of us. "She has preserved in her heart the teachings which open the heavenly gates and lead to Christ". [11] God wanted to determine the time n which they would be revealed.[12]

[edit] Mother of God

Mary is Mother of God. Christ could not be praised, if Mary would not have existed. [13] The mother of God title of Mary is on firm biblical basis, since Elisabeth greeted Mary as “mother of her Lord”.

  • Elizabeth called Mary Mother of the Lord, because the unity of the person in the two natures of Christ was such that she could have said that the mortal man engendered in the womb of Mary was at the same time the eternal God. [14]

The Mother of God title is the highest honour to be attributed to Mary. It cannot be negated. It is a true divine motherhood, a virginal motherhood. In this context, Calvin discussed possible linguistic variations of the term virginity in the original texts but concludes, whatever the variations may be, the context clearly established the meaning of virginity of the mother of God. [15]

[edit] Perpetual virginity

Because she is the ever-virgin, Calvin usually refers to the Virgin Mary and not just Mary in his writings [16] The mother of God was Virgin, before, during and after birth. Joseph had no sexual contacts with his wife Mary. [17]

[edit] Veneration of Mary

The veneration of the Mother of God exists, if the faithful see Mary as leader to Christ. She was not only physically mother, but spiritually in unity with him, as her prayer Magnificat is testimony for. The Magnificat must be the basis for a realistic devotion to her. The Magnificat is also an invitation to imitate her life. [18] Furthermore, the Mary’s Magnificat is an example of true praise of God in humility, because we humans are nothing and have no value. We owe everything to the grace of God. [19] Mary totally gave herself to God and is therefore our model [20]

Calvin had genuine respect for Mary and saw her as a model for faith. "To this day we cannot enjoy the blessing brought to us in Christ without thinking at the same time of that which God gave as adornment and honour to Mary, in willing her to be the mother of his only-begotten Son". Mary is a model of faithfulness as Elisabeth informs us. Because she kept the faith and the teachings, we have these teachings today. Though Mary, we are “built up”. This is her gift from God, and, because of this we can be led to him. Therefore Christians must try to follow the Blessed Virgin [21] The spirit of God placed her in front of us like a painting, so everyone may become similar to her in respecting the word of God. [22] The genuine respect for Mary in Calvin’s writing, and his attempt to express his Marian convictions to the faithful of his day in his explanations of the epistles is not fully known or shared by Reformed Protestants after John Calvin. [23]

[edit] See also

[edit] Sources

  • Konrad Algermissen, John Calvin, in Marienlehre, Regensburg, 1967
  • Konrad Algermissen, John Calvin, in Marienlexikon, Regensburg, 1988 (quoted as Algermissen 1988)
  • John Calvin, Calvini Opera Omnia Braunschweig-Berlin, 1863-1900 Vol 29-87
  • Jaroslav Pelikan, Mary Through The Ages, New Haven: Yale University Press, 1996, referencing Walter Tappolet, ed., Das Marienlob der Reformatoren Tubingen: Katzman Verlag, 1962
  • David Wright (editor), Chosen By God: Mary in Evangelical Perspective (London: Marshall Pickering, 1989

[edit] References

  1. ^ Algermissen 1042
  2. ^ John Calvin, Calvini Opera Ev Johann c II: op 47, 39
  3. ^ John Calvin, Calvini Opera Serm, de la proph, de Christ: op 35, 686
  4. ^ John Calvin, Calvini Opera Harm Ev ad Luc I, 34:op 45, 38
  5. ^ Quant a L’intercession de la vierge Marie et des Saincts trespasses, revenez tousiours a ce principe , que cw n’est pas point a nous faire des Advocats in Paradies, mais a dieu, lequel a ordinne Jesus Christ un seul piur tous , Ep 1438, Vol 14,21
  6. ^ Pure desfiance
  7. ^ Algermissen 1988 640
  8. ^ Algermissen 1988 640
  9. ^ Algermissen 1988 641
  10. ^ thre sorie de grace
  11. ^ John Calvin, Calvini Opera Harmonie Evangelique, Ser IX, op 46 309
  12. ^ Algermissen 1988 642
  13. ^ John Calvin, Calvini Opera Harm Ev ad Luc I,34, op 45,35
  14. ^ John Calvin, Calvini Opera [Braunshweig-Berlin, 1863-1900], Volume 45, 35.
  15. ^ Algermissen 1988 641
  16. ^ Algermissen 1044
  17. ^ John Calvin, Calvini Opera Harm Ev ad Luc I, 34, op 45, 30
  18. ^ John Calvin, Calvini Opera Harmonie Evangelique, Ser IX, op 46, 122
  19. ^ John Calvin, Calvini Opera Ser IX, op 46, 122
  20. ^ John Calvin, Calvini Opera Hom XXXI, 1,lib Sam, CX: op29, 583
  21. ^ mettons peine d’ensuyvre la saincte vierge.
  22. ^ Vol 46, p309 Quoted in Algermissen 1988 642
  23. ^ Algermissen 1988 642
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