Sárospataki Füzetek 13. (2009)

2009 / 4. szám - TANULMÁNYOK

I. John Hesselink

In our age of affluence—despite the international recession—how relevant these warnings are, especially for the wealthy people in our countries. However, gluttony and greed are not limited to a few rich.

Calvin follows his admonition with three rules31 for living properly in the light of God’s gifts to us:

One, a paraphrase of Paul’s exhortation in l Corinthians 7:29-31; i.e., “those who use this world should be so affected as if they did not use it.”

Two, that we should learn how to “bear poverty peaceably and patiently, as well as to bear abundance moderately” (Inst. III.10.4).

Three, that we must “render an account of our stewardship” (Luke 16:2) and in all things follow “the precepts of love” (Inst. III.10.5).

Two themes that run through all of these exhortations and warnings, both in chapters IX and X, are gratitude and moderation. We saw several references to gratitude in Chapter IX in relation to meditation on the future life, but this motif crops up again in Chapter X in relation to the proper use of this world’s goods. In section 3, for example, he reminds us that we should “recognize the Author (authorem)” of all good things “and give thanks for his kindness toward us.” Again, “where is our gratefulness toward God for our clothing...?” (Inst. III.10.3). In section 3 the theme of moderation is especially prominent.32 33

Calvin concludes Chapter X with a section that does not quite fit in with the overall theme of how to use the present life. The editors of the Me Neill- Battles edition of the Institutes have given this section (6) the title “The Lord’s calling a basis of our way of life.” This is an important subject, but it does not appear directly germane to the thrust of this chapter.33

IV. Addendum. The glory of God’s creation

However, in the midst of Calvin’s list of things God has given us to enjoy he mentions not only tasty food, good wine, fine clothing, and objects of beauty, but, as we have seen, also the beauty and sweet smells of “grasses, trees and fruits” as well as flowers that “the Lord has clothed with great beauty” (III. 10.2).

This love of nature is a major motif in Calvin’s theology and deserves more attention; for of all of God’s gifts in the natural order none impressed Calvin more than the beauty of creation, “the theater of God’s glory” (Inst. I.5.8;

31 In section 4 Calvin says “two rules follow” and quickly lists them, but in section 5 he lists two more rules, one of which is an elaboration of rule two in section 4.

32 See III.10.4 and 5. Ronald Wallace has taken special note of the importance of moderation in Calvin’s theology. In his book Calvin’s Doctrine of the Christian Life (Edinburgh: Oliver and Boyd, 1959) he has a whole chapter on “Christian Moderation,” the first section titled “Moderation and restraint an essential element in the ordered Christian Life,” 170.

33 However, in a summary statement the reformer sounds a familiar note, i.e., be moderate in all things: “Your life will then be best ordered when it is directed to this goal. For no one, impelled by his own rashness, will attempt more than his calling will permit, because he will know that it is not lawful to exceed its bounds” (Inst.

III.10.6).