Sárospataki Füzetek 14. (2010)

2010 / 1. szám - TANULMÁNYOK - Sell, Alan P. F.: Milyen megoldásra váró feladatok elé állítja Kálvin a 21. századi egyházat?

Sell, Alan P. F.

Among other motivations to godly living cited by Calvin are the believer’s obligation to follow the example of Christ, ‘through whom we return to favor with God’;87 the desire on the believer's part to be ‘consecrated and dedicated to God in order that we may thereafter think, speak, meditate, and do, nothing except to his glory’;88 and the fulfilment of the duty to distribute our God-given possessions ‘for our neighbors’ benefit.’89 There is, furthermore, the eschatological motivation: We are God’s: let all the parts of our life accordingly strive toward him as our only lawful goal.’90

On this basis Calvin reviews many socio-political issues. Where God then is known,’ he declares, ‘kindness to man also appears.’91 He rightly understands the parable of the Good Samaritan as teaching that ‘we are not expected to limit the precept of love to those in close relationships’; indeed, ‘we ought to embrace the whole human race without exception in a single feeling of love; here there is no distinction between barbarian and Greek, worthy and unworthy, friend and enemy. ...’ Why? because ‘all should be contemplated in God, not in themselves.’92 All of which is given added point when we recall that refugees were arriving in Geneva from many parts of Europe. He has a particular concern for the ‘poor and despised’: ‘Let a Moor or a Barbarian come among us, and yet inasmuch as he is a man, he brings with him a looking glass wherein we may see that he is our brother and neighbour.’93 Calvin does not deny that ‘the great part of [humanity] are most unworthy if they be judged by their own merit.’ But that is not the point: the Scripture exhorts us ‘to look upon the image of God in all men, to whom we owe all honor and love.’94 Moreover, to give to the poor is to give to the Lord; so ‘if we believe heaven is our country, it is better to transmit our possessions thither than to keep them here where upon our sudden migration they would be lost to us.’95 Here, however quaint the language, is the eschatological motive once more. Driving still more deeply, Calvin declares that if we if we injure divine-image-bearing others, God is violated in them and suffers with them.96

Calvin had no objection to the private ownership of property.97 He was by no means averse to the idea that we should enjoy this world’s goods: ‘Did [God] not endow gold and silver, ivory and marble, with a loveliness that renders them more precious than other metals or stones? Did he not ... render many things attractive to us, apart from their necessary use?’98 Calvin answers his rhetorical question in the affirmative; but he immediately proceeds to distinguish this legitimate delight in

87 Institutes, III.vi.3; cf. Commentary on I Corinthians, 9: 21, trans. J. Pringle,I, 305; CNTC trans. J.W. Fraser, 1956, 195-6.

88 Ibid., III.vii.1.

89 Ibid., III.vii.5.

90 Ibid., III.vii.1.

91 Commentary on Jeremiah, 22: 16, trans. J. Owen, 1852, 104.

92 Institutes, II.viii.55.

93 Sermon on Galatians 6: 9-11.

94 Institutes, III.vii.6.

95 Ibid., III.viii.6.

96 Commentary on Genesis, 6: 5-6, trans. John King, 1847, 247-9.

97 Institutes, III.xix.9.

98 Institutes, III,x.2.

96 SÁROSPATAKI FÜZETEK