1|North India Institutes of Post Graduates Theological Studies

Paper Presentation on the subject of Theology of John Calvin Topic: - Sacraments Baptism Facilitator: - Rev. Dr. H. Vanlalauva. Date 30th Aug. 2013. Presented by: - Rev. Lalpuiliana Sailo

Introduction Sacrament is the most important rite and practices of Christians; whenever there is a true church the practice of sacrament takes place. It occupied the central place in the thought and practice of the Roman Catholic Church. Sacrament Calvin defines the sacrament as an external sign, by which the Lord seals on our consciences His promises of good will towards us in order to sustain the weakness of our faith and we in our turn show our piety toward Him, both before Himself and before human beings.1 H. Vanlalauva writes, For Calvin, the sacrament is a token of divine grace towards us, confirmed by an putward sign. He asserted again that its fundamental nature is determined by the divine word of promise spoken by Christ when he instituted the sacraments. The promise of grace is much more important than the elements water, bread and wine used in the sacrament. No efficacy is inherent in them by which they might acquire for us sacramental significance and be of no use. 2 Calvin affirmed that the Sacraments are outward expression of what God had done for us, to the sustaining and confirming of the faith. He gives definition of the sacraments, he says: I think this definition will be right and simple, if we say that the sacrament is an outward sign by which God seals upon our consciences the promises of his good will toward us, to confirm our feeble faith and we give mutual testimony before men, that we hold him to be God. One can still more briefly define what a sacrament is, by saying that it is a testimony of the grace of God towards us, confirmed by an external sign, with mutual attestation of the honour we bear him. Whichever of these two definitions one may choose; its meaning will be in

Ronald S. Wallace, Calvins Doctrine of the Word and Sacrament , Wm. B. Eerdmans, Grand Rapids, Michigan, 1957, 133. 2 H. Vanlalauva, Doctrine of God, John Calvins doctrine of God with special reference to the Indian context, ISPCK, Delhi, 2006, 189.

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accord with what is said by St. Augustine, that a sacrament is a visible sign of a sacred thing, or a visible form of the invisible grace.3 The sacrament does bear testimony of the grace of God by means of an outward symbol that confirms our faith.4 Calvin opined that the existence of the sacraments depended upon a prevenient divine promise; for the sacrament was no more than a confirmation of the promise, to give us additional faith in it. Therefore, the sacrament is a means of making us believe and has not adds anything to the promise as such. Since our faith is so small and weakly the merciful Lord revealed himself through sacrament so that by this earthly element he leads us to himself and enables us even in the flesh to contemplate his spiritual gifts.5 Calvin state that only with the Holy Spirit the sacrament is meaningful to us, he said that the Spirit is the internal Teacher by whose energy alone our hearts are penetrated, our affections are moved, and an entrance is opened for the sacraments into our souls. 6 The sacrament is empty and useless materials unless the Spirit of Cod reveals and used it, and unless there would be a receptiveness and responsiveness on the part of those upon whom the Spirit seeks to operate.7 Whoever seeks God with open heart and mind, sacrament assuredly fulfils its purpose in importing spiritual energy or stirring the affections or sanctifying the soul. Calvin defines the old and new sacraments that through this our hope of Jesus return and the present of Christ in the mist of us, he says, Since the sacraments are like seals with which the promises of God are sealed, and it is certain that God has made no promise to man except in Jesus Christ, it follows of necessity that for our instruction and admonition in the promises of God, the sacraments must show us Jesus Christ, There is only one difference between these old and new sacraments; that the former prefigured the promised Christ while we were yet expecting his coming, and our new one testify and teach that he has already been given and made manifest.8 At the same time, it should be noted that Calvin emphasis faith on the use of sacraments because he has given an importance to predestination. Since the elect alone are able to receive faith, the rite of the sacrament is closely dependent upon election. 9 He stresses his concerned
3 Francois. Wendel, Calvin, Origins and Development of His Religious Thought , Baker Books, Grand Rapids,

Michigan, 1997, 312. 4 Karl. Barth, The Theology of John Calvin, Trans.by Geoffrey W. Bromiley, Wm B. Eerdmans, Grand Rapids, Michigan/Cambridge, UK., 1995, 174. 5 Francois. Wendel, Calvin, 314. 6 John Calvin, A Compend of the Institutes of the Christian Religion, ed. Hugh T. Kerr, Lutterworth Press, Londan, 1965. 186. 7 A. Mitchell Hunter, The Teaching of Calvin, A Modern Interpretation, Garden City Press, Herts. London, 1950. 168. 8 Francois. Wendel, Calvin, 317. 9 Francois. Wendel, Calvin, 316.

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to maintain that a genuine sacrament is never an empty symbol, but beneath it and with it there is the reality of what it signifies. It is through faith that whoever partake will realize the meaning and the present of God.10 Calvin advocated no more than the two sacraments of Baptism and the Eucharist, he believed they alone are attested in the scripture and clearly present Jesus Christ to us. He stresses that we are sanctify and washed, and through the Lords Supper we are redeemed. (By the water ablution is symbolized to us, and by the blood, retribution). Both these things are found in Jesus Christ who, as St. John said, comes by water and blood (I John 5:6) that is to sanctify and to redeem. Therefore, the two sacraments sum up the work of the Christ, representing as they do the remission of sin and the redemption.11 The witness to this is the spirit of God, or rather three together bear witness of it; the water, the blood and the spirit. In the water and the blood, we have the evidence of our purgation and redemption; and the Holy Spirit, who is the chief witness, certainly commends this evidence to us, makes us believe, hear and recognize it, for otherwise we could not understand it. Through sacrament we are united with Christ, with other. We found in the epistle of Paul in the letter to Romans and I & II Corinthians, that we all have partake the body of Christ and drink the blood of Jesus, so many of us are one body in Christ and are united. Baptism Calvin stated that Baptism is a mark of Christianity and a sign of initiation by which we are entered into the member of the church, by being incorporated into Christ we may be reputed as the children of God. Baptism was given to strengthen the believers faith and to serve as a confession of faith before human beings.12 The baptism is given to us by God to strengthen our faith in him, and we are to serve as our confession before others, which is common to all the sacraments.13 We can say that baptism is the sign of Christians and is the outward expression of inward change. The water of baptism is not itself our cleansing and salvation, but simply the instrument of these, mediating to us the knowledge and assurance of this gift of God that takes through the word.14

10

A. Mitchel Hunter, The Teaching of Calvin, A modern Interpretation, Garden City Press, Herts, England, 1950, 169. 11 Francois. Wendel, Calvin, 317. 12 H. Vanlalauva, Concept of God, 189. 13 Francois. Wendel, Calvin, 318. 14 Karl. Barth, The Theology of John Calvin, 174.

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Calvin sees the sacrament of baptism as a sign of the forgiveness of sins, mortification, renewal, adoption of entrance into the church and separation from the world. For Calvin each individual Christians baptism is merely the sharing of one common baptism, which the whole church shares in common with Christ, he himself was baptized in the Jordan, a common baptism in which the whole church is made of one body and soul in union with Christ. The baptism of the individual Christian is merely one more act towards the completion of the one baptism which the church shares with Jesus Christ.15 The baptism, properly performed and rightly received, does not merely declare certain truth, but it presence an efficacy of the spirit to perform the work that God purpose through it.16 Jesus too was baptized that he might rendered full obedience to the Father; and the special reason was, that he might consecrate baptism in his own body, that we might have it in common with him. As Israel through its baptism in the Red sea became the one redeemed community sharing one great deliverance, so the church through its baptism became the one redeemed body that shares not only a great experience of redemption but the one life of redeemer. Therefore, Calvin stressed, As baptism is a solemn recognition by which God introduces His children into the passion of life, a true and effectual sealing of the promise, a pledge of sacred union with Christ, it is justly said to be the entrance and reception into the church.17 Baptism as a sign of the Mortification of the flesh and the forgiveness of sin For Calvin, the issue in baptism is equally the reality of the same Jesus Christ, he writes, Baptism is the sign of our adoption, of our reception into the communion of the church so that incorporated in the body of Christ we may be numbered among the children of God. He mentioned three gift imparted to us in baptism; forgiveness of our sins, our dying and rising again with Christ and our communion with the Lord Himself.18 Baptism is a sign that we enter into life in Christ only through death, that there is a gulf between the realm of nature and the realm of grace, that what is new in Christ is indeed a new creation and not simply a re-shaping and improving and heightening of the old.19 The New Testament narration affirmed we are saved, not by the baptism but through the resurrection of Jesus Christ, that in baptism the sign is water, but the thing is the washing of the soul by the blood of Christ and the subjugation of the flesh.20 Union with God according to Calvin implies
15 16

Ronald S. Wallace, Calvins Doctrine of Word and Sacrament, 175. A. Mitchel Hunter, The Teaching of Calvin, A modern Interpretation,170. 17 Ronald S. Wallace, Calvins Doctrine of Word and Sacrament, 176. 18 wilhelm Niesel, The Theology of Calvin, Baker Book House, Grand Rapids, Michigan, 1980, 220. 19 Ronald S. Wallace, Calvins Doctrine of Word and Sacrament, 177. 20 Cf. I Pet. 3:21.

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continual self mortification, the good of man is nothing else but union with God, this is attained when we are formed according to Him as our examplar.21 However, baptism is more than a mere sign of the necessity of mortification. This mortification is a gift of Christ given along with the sign of baptism, and it is the effect of union with Christ. It is something that is given us and done for us within our hearts as part of the grace of baptism. Baptism is union with Christ in His death as well as in His resurrection and the power by which He died is the power that enables us also to die. We have to receive baptism, says Calvin, fully persuaded that it is Christ Himself who makes us partakers of His death, destroyed the kingdom of Satan, subdues the power of concupiscence, nay makes us one with Himself. 22It should be noted here that forgiveness is accompanied by mortification, by the very power that subdues within man the very sins from which he is pronounced absolved. Therefore for Calvin the Old Testament sacrament of circumcision pointed to exactly the same grace as baptism, that is, forgiveness and mortification. We have therefore, a similar spiritual promise given to the fathers in circumcision, to that baptism, since it figured to them both the forgiveness of sins and mortification of the flesh (Inst. 4:14:3&4). 23 Mortification is a necessary beginning to the Christian life and indeed for Calvin the Christian life consists mainly of self denial. If it is true mortification in Christ, it is always accompanied by a positive renewal of life in Christ. Union with Christ Calvin again stressed that through baptism we suffered with Christ and attended a new life in him. For as the apostle says, So many of us as were baptized into Jesus Christ, were baptized into his death; therefore we are buried with him by baptism into death that we should walk in newness of life (Rom. 4:3, 4). In this passage the apostle does not simply tells us to imitate o f Christ, as if he had said that we are admonished by baptism, that after the example of his death we should die to sin and that after the example if resurrection we should rise to righteousness; but he goes on further and teaches us that by baptism Christ has made us partakers of his death, in order that we may be grafted into it.24Calvin asserted that baptism is a sign of our communion with the Lord Himself, he further said that baptism symbolized the fact that we are incorporated in the body of Christ.25

21 22

Ronald S. Wallace, Calvins Doctrine of Word and Sacrament, 177. John Calvin, A Compend of the Institutes of the Christian Religion, ed. By Hugh T. Kerr, Lutterworth, London, 1965, 178, (Inst. 4:15:14). 23 Ronald S. Wallace, Calvins Doctrine of Word and Sacrament, 179 (Inst. 4: 14: 3 & 4). 24 John Calvin, A Compend of the Institutes of the Christian Religion , 189-190. 25 Wilhelm Niesel, The Theology of Calvin, Baker Book House, Grand Rapids, Michigan, 1980, 220.

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Baptism as a sign of renewal and adoption Union with Christ in baptism means union with His resurrection and with His death. Commenting on Pauls discussion of baptism in Roman 6, Calvin says, From the participation in his death, He passes conveniently into the participation of life; because these two hang together in an inseparable connection; viz., that the old man is to be abolished by the death of Christ; that His resurrection might restore righteousness and make us new creatures. (cf., Rom. 6:4). Through baptism we have new life in Christ, the life of son-ship of the Father in union with Christ, who was rose from the dead to be the son of God. Baptism is, thus, a sign of adoption into the family of God. Through baptism we have to consider three things, i.e. 26 1. In baptism God the Father, by planting us in his church in unmerited goodness, receives us by adoption into the number of his children. 2. As we cannot have any connection with him except by means of reconciliation, we have needed of Christ to restore us to the Fathers favour by his blood. 3. Thirdly, as we are by baptism consecrated to God, we need also the interposition n of the Holy Spirit whose office it is to make us new creatures (cf. I Cor. 1:13). Baptism symbolized that we are incorporated in the body of Christ; Christ is the real subject of baptism.27By baptism, for the Lord has proposed to us, as a symbol and token of our purification; or it resembles a legal instrument properly attested, by which he assures us that all our sins are cancelled, effaced and obliterated, so that they will never appear in his sight, or come into his remembrance or be imputed to us.28 The church is for Calvin the sphere of the Fatherhood of God and entrance into it is an entrance into the family of God, baptism being the sign of adoption. When we are baptized in the name of the Father, the Son and the Holy Spirit, we are brought into Gods household; this is the mark of our adoption.

Baptism as a sign of our separation from the world to God Calvin clearly sees the implication of the fact that the baptismal font stands as a sign of division between the church and the world, separating from those within from those without.29 Through baptism the church is separated from the world. Baptism is burial with Christ, being buried with Christ, i.e., being dead to the world and to the flesh, we may live to God.

26 27

Ronald S. Wallace, Calvins Doctrine of Word and Sacrament, 180. wilhelm Niesel, The Theology of Calvin, Baker Book House, Grand Rapids, Michigan, 1980,221. 28 John Calvin, A Compend of the Institutes of the Christian Religion, 188 189. 29 Ronald S.Wallace, Calvins Doctrine of Word and Sacrament, 181.

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The fact that we share in the resurrection as well as in the death of Christ is a sign that even in this life, for the Christian there is a measure of participation in the new age. For Calvin the unfolding of the resurrection side of the baptismal action is reserved mainly for the next world. On this account Calvin said that our baptism is an antitype, to the baptism of Noah, so that this day the death which is set forth in baptism is an entrance into life, nor can salvation be hoped for, except we be separated from the world (cf., I Pet. 3:21). Calvin used of the flood as a type of baptism shows that he recognized the eschatological significance of baptism as denoting participation in the age to come. Calvin, basing on II Tim. 2: 16 18, delivered a message that, We will have to observe that our old human being must be crucified, if we will be partakers of the glory of our Lord Jesus Christ, and rise again with him. We must walk in death before we can come to life. How long will this death continue? as long as we are in this world. Therefore, St. Peter says baptism is, as it were, in a grave, being dead to the world, if we will be quickened by the mark of our Lord Jesus Christ., they that would have a resurrection midway, do they not pervert the nature of baptism, and consequently all the order that God hath set among us? Let us learn that until God shall take us out of this world, we must be a pilgrim in a strange country; and that our salvation shall not be shown us until the coming of our Lord Jesus Christ, for he has become the first fruit of them that slept.30 Baptism inefficacious without Faith Calvin is cleared in declaring that baptism has no efficacy without faith in the recipient and no discernment of the meaning of the sign. From this the sacrament we gai n nothing, unless in so far as we receive in faith (Inst. 4:15:15).31 Calvin described the importance of the Holy Spirit saying, If the Holy Spirit accomplishes His work, the receptive faculty of faith is created and strengthened in us; for we ourselves are intrinsically incapable of receiving Jesus Christ into ourselves.32 He comments that neither our soul nor physical lips are capable of receiving the Lord, Jesus Christ who died and rose again for us. Christ Himself must, by His Spirit open our hearts to His coming. Calvin asserted that where there is faith, baptism could be a powerful means of grace, assisting faith, directing and inspiring Christian living. He also has many helpful remarks on the practical used of baptism, viz., baptism give us the full assurance of salvation, carrying with it all the
30 31 32

Ronald S.Wallace, Calvins Doctrine of Word and Sacrament, 182. Ronald S.Wallace, Calvins Doctrine of Word and Sacrament, 184. wilhelm Niesel, The Theology of Calvin, 227.

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effects of renewed and confident Christian loving that such an assurance inspires. Baptism save us by assuring us that we are indeed saved.33 Infant Baptism The frequent death of unbaptised infants forced Calvin to declare his mind upon the importance and necessity of baptism. He could not stand on what he believed, and that baptism was not essential to entrance into the kingdom, and yet he could not say that the nature of Gods decree regarding any infant was evidenced by the fact of its baptism or nonbaptism. Agreeing with Roman Catholicism, that position was held by many Protestants. Calvin talks about the infants baptism basing on the concept of election of God, and said that God had elected us before we were born. Calvin defended infant baptism basing on biblical ground. He drew a close parallel between the Christian rite and Jewish circumcision. At the same time, it is interesting to note that Calvin did not allow women to baptize. 34 The rite of the infant baptism is a source of comfort to parents, confirming the promise that God will show his goodwill to the child (Inst. 4.XVI.9). the benefits of infant baptism, indeed, are in Calvins view largely just two practical ones, (1), the ratification to pious parents of the promise of Gods mercy to their children and the sharpening of their sense of responsibility as to their religious education, (2), the introduction of the children into the church and the stimulus it later brings to bear upon them to be true to the baptismal vows taken on their behalf. Again, Calvin argues that if infants be partakers of the thing signified, why should they be debarred from the sign? The sign is subordinate and subservient to the word. If the word of baptism is destined for infants, why should we deny them the sign which is the appendage of the word? (Inst. IV. XI.15). No more of present effect is to be required in the baptism of infants than to confirm and sanction the covenant which the Lord has made with them. The rest of the meaning of the sacrament will follow at the time which God has provided.35 (Inst. IV. XVI.21). Conclusion John Calvin was one of the most influential and famous reformers who based his theology on the Biblical message alone. From the above discussion, we found that he paid importance to sacrament and baptism. He said that through sacrament we received the love of God, experienced the fellowship of Holy Spirit through which we are save. The bread which we
33 34

Ronald S.Wallace, Calvins Doctrine of Word and Sacrament, 186. H. Vanlalauva, Doctrine of God, 189. 35 Ronald S.Wallace, Calvins Doctrine of Word and Sacrament, 176-177.

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partake and the wine which we drink are merely earthly materials, even though, it is through that we experienced the love of God, the saving act of Christ, the body and blood, which are set for us to our salvation. Believe in the death and risen Lord, we are the children of God who are going to benefited all the promises of God to the son, Jesus Christ.

Bibliography Barth, Karl,, The Theology og John Calvin, Trans.by Geoffrey W. Bromiley, Michigan, Wm. B. Eerdmans, Grand Rapids, 1995. Calvin, John, A Compend of the Institutes of the Christian Religion, ed. By Hugh T. Kerr, London, Lutterworth, 1965, Hunter,A. Mitchell., The Teaching of Calvin, A Modern Interpretation, Garden City Press, Herts. London, 1950. Vanlalauva, H., Doctrine of God, John Calvins doctrine of God with special reference to the Indian context, ISPCK, Delhi, 2006, Wendel, Francois., Calvin, Origins and Development of His Religious Thought, Michigan,Baker Books, Grand Rapids, 1997. Wallace. Ronald S, Calvins Doctrine of Word and Sacrament, Michigan, Wm. B. Eerdmans, Grand Rapids, 1957,