2010 Issue 3 - John Calvin on the Worship of God - Counsel of Chalcedon

8/12/2019 2010 Issue 3 - John Calvin on the Worship of God - Counsel of Chalcedon

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byJoe Morecraft, III

John Calvin on theWorship of god

Nothing was more important toJohn Calvin than the pure worshipof God in spirit and in truth. SeveralBiblical texts played a role in Calvins

development of his doctrine of the wor-ship of God.

You shall have no other gods

before Me.- Exodus 20:3

Calvin understood that concern of theFirst Commandment was worship. Init God,

enjoins that He alone should

be worshipped, and requires a

worship free from all supersti-

tions.God, therefore calls for

the affections of the hear that

He alone may be spiritually

worshipped.thence we arrive

at the distinction between true

religion and false superstitions;

for since God has prescribed tous how He would be worshipped

by us, whenever we turn away

in the smallest degree from this

rule, we make to ourselves oth-

er gods, and degrade Him from

His right place.CALVINS

Calvin at His Studies


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5Counsel of Chalcedon Issue 3 2010

John Calvin on the Worship of God

COMMENTARIES, Vol. II, p.418, 419

Now Nadab and Abihu, the

sons of Aaron, took their re-

spective firepans, and afterputting fire in them, placed

incense on it and offered

strange fire before the LORD,

which He had not com-

manded them. And fire came

out from the presence of the

LORD and consumed them,

and they died before theLORD. Ten Moses said to

Aaron, It is what the LORD

spoke, saying, By those who

come near Me I will be treat-

ed as holy, and before all the

people I will be honored. So

Aaron, therefore, kept silent.-

Leviticus 10:1-3

is text greatly impressed Calvin. Hespeaks of it as,

a memorable circumstancefrom whence it appears howgreatly God abominates all thesins whereby the purity of reli-

gion is corrupted.Now, Godhad forbidden any other fire to

be used in the ordinances, inorder to exclude all extrane-ous rites, and to show His de-testation of whatever might bederived from elsewhere. Let uslearn, therefore, so to attend toGods command as not to cor-rupt His worship by any strangeinventions. But if He so severely

avenged this error, how hor-rible a punishment awaits the

Papists, who are not ashamedobstinately to defend so many

gross corruptions.- CALVINS

COMMENTARIES, Vol. III, p.

431-432

Terefore, come out from

their midst and be separate,

says the Lord. And do nottouch what is unclean; and I

will welcome you, and I will

be a Father to you, and you

shall be sons and daughters of

Me, says the Lord Almighty.-

II Corinthians 6:17-18

In his comments on this verse, Calvinmakes the point that believers, like

OT priests, are set apart for the spiri-

tual worship of God, as a royal priest-

hood, in the totality of our being, body

and soul. Hence, as we are redeemed

by the grace of God, it is befitting that

we keep ourselves undefiled in respect

of all uncleanness, that we may not pol-

lute the sanctuary of God.- CALVINS

COMMENTARIES, Vol. XX, p. 262

Bibliography

(1). W. Robert Godfrey, Calvin and the Wor-

ship of God, Westminster SeminaryCalifornia faculty, ww w.wscal.edu/faculty/

wscwritings/07.04.php

(2). John Calvin, e Necessity of Reforming the

Church, TRACTS AND TREATIES, Vol. I,

(Grand Rapids, Michigan: Wm. B. Eerdmans

Publishing Co., 1958)

(3). John Calvin, COME OUT FROM AMONG

THEM: ANTI-NICODEMITE WRIT-

INGS, (Dallas, Texas: Protestant Heritage

Press, 2001); (4). Carlos M.N. Eire, WAR

AGAINST IDOLS: THE REFORMATION

OF WORSHIP FROM ERASMUS TO CAL-

VIN, (New York: Cambridge University

Press, 1990).


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Counsel of Chalcedon Issue 3 20106


the relation ofcalvins conversion

and his struggle forthe purity of worship

Calvins war against the idolatry ofRome was the logical consequence ofhis conversion. After being devoutlyRoman Catholic, by a sudden act ofconversion, God subdued [his] heart toteachableness,and to Protestantism.

According to Calvin, his conversionwas a turning away from what stood be-tween him and Godhis adherence tothe superstition of popery. Like Farel,his conversion focused on the rejectionof Roman Catholic worship.

is is a thoroughly Biblical at-titude. As I essalonians 1:9 says:

For they themselves report about uswhat kind of reception we had withyou, and how you turned to God from

idols to serve [worship] a living andtrue God

the supremeimportance of the

worship of god forcalvin

Public worship was of supreme andcentral importance to Calvin. It wasfar more important to him than it is tomany professed Christians today.

If it be inquired, then, by what

things chiefly the Christian re-

ligion has a standing existence

amongst us, and maintain its

truth, it will be found that the

following two not only occupythe principal place, but com-

prehend under them all the

other parts, and consequently

the whole substance of Christi-

anity, viz., a knowledge, first, of

the mode in which God is duly

worshipped; and, secondly, of

the source from which salvationis to be obtained. When these

are kept out of view, though we

may glory in the name of Chris-

tians, our profession is empty

and vain. After these come the

sacraments and the govern-

ment of the church- John Cal-

vin TRACTS AND TREATIES:ON THE REFORMATION OF

THE CHURCH, Vol. 1, p. 126

In this quote, we see the top prior-

ity worship was to Calvin. He placed,

How to worship God above How to

be saved. His emphasis is that a knowl-

edge of how God wants to be worshipand the knowledge of how God saves

sinners not only occupy the principal

place in Christianity, but they comprise

the whole substance of Christianity.

Following these two priorities, Calvin

ranks a knowledge of the sacraments

and of the government of the church as

third and fourth.

the reason for thissupreme importance

A. THE NATURE OF WORSHIP AS

GODS MEETING PLACE


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the definition ofworship

C. THE ELEMENTS OF TRUE

WORSHIP ACCORDING TOCALVIN

Let us now see what is meantby the due worship of God. Itschief foundation is to acknowl-edge Him to be, as He is, theonly source of all virtue, justice,

holiness, wisdom, truth, power,goodness, mercy, life and salva-tion; in accordance with this, toascribe and render to Him the

glory of all that is good, to seekall things in Him alone, andin every want have recourse to

Him alone. Hence arises prayer,

hence praise and thanksgiv-ingthese being attestations tothe glory which we attribute to

Him. is is that genuine sanc-tification of His name which He

requires of us above all things.To this is united adoration,

by which we manifest for Him

the reverence due to his great-ness and excellency, and to thisceremonies are subservient, ashelps or instruments, in orderthan, in the performance ofdivine worship, the body maybe exercised at the same timewith the soul. Next after thesecomes self-abasement, when,renouncing the world and the

flesh, we are transformed in therenewing of our mind, and liv-ing no longer to ourselves, sub-mit to be ruled and actuated by

Him. By this self-abasement weare trained to obedience and

devotedness to his will, so that

his fear reigns in our heart, and

regulates all the actions of our

lives. at in these things con-

sist the true and sincere wor-

ship which alone God approves,and in which alone He delights,

is both taught by the Holy Spirit

through the Scriptures, and is

also, antecedent in discussion,

the obvious dictate of piety. Nor

from the beginning was there

any other method of worship-

ping God, the only differencebeing, that this spiritual truth,

which with us is naked and

simple, was under the former

dispensation, wrapt up in fig-

ures.- Calvin, TRACTS AND

TREATIES: ON THE REFOR-

MATION OF THE CHURCH,

Vol. 1, p. 127

In this quote, we see what Calvin con-

sidered the four basic elements of true

worship. (1). Total dependence upon

God for all things spiritual, moral and

material; (2). Grateful rendering to God

the glory due Him, or the sanctification

of His name; (3). Adoration of God; and(4). Self-abasement.

For Calvin worship was not

a means to an end. Worship

was not a means to evangelize

or entertain. Worship was an

end in itself. Worship was not

to be arranged by pragmatic

considerations, but was rather

to be determined by theologi-

cal principles derived from the

Scriptures. e most basic

realities of the Christian life

were involved. In worship God

meets with his people to bless


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them. What could be more im-portant? What should requiremore care and faithfulness?-

Robert Godfrey, Calvin andthe Worship of God

Calvins reform of worship includedthe reform of the environment of wor-ship. All religious symbols includingcrosses in St. Pierres church in Genevawere removed. e cross on top of thesteeple there was not removed, untilGod removed it by a lightning bolt. Itwas not replaced.

D. THE NATURE OF WORSHIP ASSPIRITUAL WORSHIP

In John 4:24, Jesus said: God is spirit,and those who worship Him must wor-

ship Him in spirit and truth. Because ofverses like this, Calvin believed that theonly correct for of worship approved byGod was spiritual worship, which hadtwo characteristics: (1). Worship devoidof trust in material props and humanlydevised ceremonies, and in Old Testa-ment ceremonies that were fulfilled inChrist; and (2). Worship that has beencommanded by God in the Bible.

Calvins interpretation of the Sec-ond Commandment involves ferventlypraying against our imagining that God

can be expressed in any figure. e Ro-man Catholic Church breaks this com-mandment by its idolatrous innovations;but it tries to evade the label of idolatryby calling their idolatrous sculptures,

paintings, frescoes and rituals, thebooks of the uneducated. Calvins re-sponse to this ploy was as follows:

I still cannot see what benefit

such images can provide for the

unlearnedexcept to make

them into anthropomorphites,

[i.e., people who humanizeGod].Indeed, brothels show

harlots clad more virtuously

and modestly than the church-

es shows those objects which

they wish to be seen as images

of virgins.But then we shall

also answer that this is not the

method of teaching the peopleof God whom the Lord will to be

instructed with a far different

doctrine than this trash. He has

set forth the preaching of His

word as a common doctrine for

all.From this one word they

could have learned more than

from a thousand crosses of ei-

ther wood or stone.erefore,

He will vindicate His majesty

and glory against any who may

transfer it to graven images or

other things. And not once, but

against fathers, the children

and the grandchildren.- 1536

INSTITUTES OF THE CHRIS-

TIAN RELIGION, p. 21

the regulativeprinciple of worship

is is another vitally important issuefor Calvin because ere is nothing


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more perilous to our salvation than apreposterous and perverse worship of

God.- CALVINS REPLY TO CARDI-

NAL SADOLETO

e rule which distinguishesbetween pure and vitiated

worship is of universal applica-

tion, in order that we may not

adopt any devise which seems

fit to ourselves, but look to the

injunctions of Him who alone

is entitled to prescribe. ere-

fore, if we would have Him toapprove our worship, this rule,

which he everywhere enforces

with the upmost strictness,

must be carefully observed.

For there is a twofold reason

why the Lord, in condemn-

ing and prohibiting all ficti-

tious worship, requires us togive obedience only to his own

voice. First, it tends greatly to

establish His authority that we

do not follow our own pleasure,

but depend entirely on his sov-

ereignty; and, secondly, such is

our folly, that when we are left

at liberty, all we are able to dois to go astray. And then when

once we have turned aside from

the right path, there is no end

to our wanderings, until we get

buried under a multitude of

superstitions. Justly, therefore,

does the Lord, in order to as-

sert his full right of dominion,

strictly enjoin what he wishes

us to do, and at once reject all

human devices which are at

variance with his command.

Justly, too, does he, in express

terms, define our limits, that

we may not, by fabricating per-

verse modes of worship, provokeHis anger against us.TRACTSAND TREATIES, Vol. 1, p. 128

e regulative principle of worship by

which we determine what to includeand exclude in the worship of God isthe Biblical injunctions of Him whoalone is entitled to prescribe how Heis to be worshipped. God enforces thisrule with upmost strictness. And, Godgives us two reasons why He requiresus to give obedience to His own voice:

(1). It firmly establishes the true thatGod is sovereign in our consciences,causing us to depend entirely on thatsovereignty; and (2). When left to ourown imaginations and experience, allwe are able to do is to go astray. ere-fore the Lord asserts His dominion bystrictly commanding us, not only to doonly what He commands in worship butalso to reject all rites and rituals of wor-ship that originated in the brain of man.

erefore, we can summarize Cal-vins regulative principle of worship inthree simple statements: (1). WhateverGod commands in His worship is re-


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quired of us. (2). Whatever God forbidsin His worship is prohibited for us. And,(3). If God has not commanded a rite orritual for worship, it is forbidden be-cause of the truth spelled out in Deuter-

onomy 12:32Whatever I commandyou, you shall be careful to do; you

shall not add to nor take away from it.

So, let us hold to this rule, thatall human inventions whichare set up to corrupt the simple

purity of the word of God, and

to undo the worship which hedemands and approves, are

true sacrileges, in which theChristian man cannot par-ticipate without blasphemingGod and trampling his honorunder foot.- Calvin, COMEOUT FROM AMONG THEM,

p. 141, [Underlining mine.]

Calvin: Only when we followwhat God has commanded usdo we truly worship Him, and

render obedience to His Word.-CALVINS COMMENTARIES,THE EPISTLE OF PAUL THE

APOSTLE TO THE ROMANS

AND TO THESSALONIANS,ed. D.W. Torrance et all, (Grand

Rapids, MI, Wm. B. EerdmansPub. Co), pl 118

It is obvious that Calvins view of theregulative principle of worship influ-enced the authors of the WestminsterConfession of Faith1, 21.1

e acceptable way of worship-ping the true God is institutedby Himself, and so limited by

1. John Knox was more consistent with applying

Calvins regulative principle of worship than

was Calvin.

His own revealed will, that He

may not be worshipped ac-

cording to the imaginations

and devices of men, or the sug-

gestions of Satan, under any

visible representation, or anyother way not prescribed in the

Holy Scripture.

Godfrey informs us correctly that Cal-

vin knew the human tendency to think

that sincerity and fervor can substitute

for truth and faithfulness, but he reject-

ed any such notion absolutely. P. 2-10

every one of us is, even from

his mothers womb, a master

craftsman of idols.- Carlos

M.N. Eire, WAR AGAINST

THE IDOLS: THE REFORMA-

TION OF WORSHIP FROM

ERASMUS TO CALVIN, Cam-bridge, Cambridge Univer-

sity Press, 1986, p. 208, citing

Calvins COMMENTARY ON

THE ACTS OF THE APOS-

TLES, CR, 48.562

Calvins cautious concern about wor-

ship reflected his belief that even Chris-tians often want to please themselves in

worship rather than please God, God-

frey, 2-10. Calvin wrote:

Nor can it be doubted but that

under the pretense of holy zeal,

superstitious men give way to

the indulgence of the flesh; and

Satan baits his fictious modes

of worship with such attrac-

tions, that they are willingly

and eagerly caught hold of and

obstinately retained. COM-

MENTARIES ON THE FOUR

LAST BOOKS OF MOSES,


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Grand Rapids, Baker Book

Hous, 1983, Vol. 3, p. 346.

And undoubtedly this is the

origin of all superstitions, that

men are delighted with theirown inventions and choose to

be wise in their own eyes rather

than restrain their senses in

obedience to God.- COMMEN-

TARY ON THE BOOK OF THE

PROPHET ISAIAH, Baker Book

House, 1979, Vol. 4, p. 381.

e more it (worship) delights

human nature, the more it is to

be suspected by believers.- Cal-

vin, INSTITUTES, IV, x, 11.

Nothing is more abominable in

the sight of God than pretended

worship, which proceeds from

human contrivance.- COMM.ON ISAIAH, vol. 4, p. 385

the difficulty withpersuading the world

of the regulativeprinciple

A. THE HUMAN TENDENCY TO

WARD IDOLATRY

I know how difficult it is to per-

suade the world that God dis-approves of all modes of wor-

ship and expressly sanctioned

by His Word. e opposite per-

suasion which cleaves to them,

being seated, as it were, in their

very bones and marrow, is, that

whatever they do has in itself a

sufficient sanction, provided it

exhibits some kind of zeal for

the honor of God. But since Godnot only regards as fruitless, butalso plainly abominates, what-ever we undertake from zealto His worship, if at variance

with His command, what dowe gain by a contrary course?e words of God are clear anddistinct, Obedience is bet-ter than sacrifice. In vain dothey worship me, teaching fordoctrine the commandments ofmen, I Sam. 15:22; Mat. 15:9.

Every addition to His word, es-pecially in this matter, is a lie.Mere will worship is vanity.is is the decision, and whenonce the judge has decided, it isno longer time to debate. Cal-vin, TRACTS AND TREATIES:Vol. 1, p. 129

is quote by Calvin condemns allRoman Catholic worship and much ofProtestant worship in the 21stCentury.

B. THE ORIGIN OF IDOLATRY

Calvin traces the origin of idolatry notto the inferiority of the spiritual to thematerial, but to the fallen human mind.


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For this is the origin of idolatry,

that when the genuine simplic-

ity of Gods worship is known,

people begin to be dissatisfied

with it, and curiously to inquire

whether there is anything wor-

thy of belief in the figments of

men; for mens minds are soon

attracted by the snares of nov-

elty so as to pollute, with vari-

ous kinds of leaven, what has

been delivered in Gods word.-

quoted by Eire, p. 209

C. THE DANGER OF THE BEGIN

NINGS OF IDOLATRY

Calvin not only believed that idolatry

progressed gradually, but that once the

process of idolatry has begun there can

be no turning back.- Eire, p. 225. Cal-vin gives us his reason for this:

Experience teaches us how

fertile is the field of falsehood

in the human mind, and that

the smallest grains, when

sown there, will grow to yield

an immense harvest.- quoted

by Eire, p. 225

e amazing speed with which

idolatry propagates is due to

the fertility of the soil in which

its seed is planted. It is also due

to the punishment inflicted by

God on man. e more men

persist in worshipping God intheir own way, the more He

abandons them to their own

desires and the greater the

number of false ceremonies be-

comes.Idolatry, then, is also

its own punishment.

Taking these factors into con-sideration, Calvin warns thatit is necessary to keep the seed

from ever coming into contactwith the soil; in other words,

that every effort must be madeto ensure that worship remainsspiritual.

e image of idolatry as fertileis accompanied by that of idol-atry as highly inflammable.Calvin cautions that when men

begin to accept objects such asimages into worship, they areplaying with fire.- Eire, p. 225

So innate in us is superstition,that the least occasion willinfect us with contagion. Drywood will not so easily burnwhen coals are put under it,

as idolatry will seize and oc-cupy the minds of men, whenthe opportunity presents itselfto them. And so does not seethat images are sparks? What!Sparks do I say? Nay, rather,torches, which are sufficient


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to set the whole world on fire.-Calvin quoted by Eire, p. 225

Calvins argument is that thereis no such thing as an innocent

religious image [or innovationin worship not commanded byGod]. eir acceptance aloneis an act of idolatry, so that as

soon as the images appear, reli-gion is corrupted and adulter-ated.By divine law, therefore,all believers are prohibited from

taking the first step toward idol-atry.- Eire, p. 226

As the apostle concluded his epistle ofI John: Little children, guard your-selves from idols.

the six basic principles

of worship flowingfrom calvinstheology

A. THE CENTRALITY OF THE

WORD OF GOD.

e word of God directs worship and

is largely the content of worship. eword is read, preached, sung, prayed,confessed and seen in communion. eworshiper meets God through the word.

Criticism of Calvins approachto worship often focuses on his

stress upon the Bible. One suchcriticism is that Calvin is bib-licistic in his approach to wor-

ship. Such a criticism declaresthat there is no Book of Leviti-cus in the NT and so the churchhas great freedom in worshipas it sees best. Calvins responsewould be that the absence of

a Levitical book in the NT re-

flects more the simplicity of the

churchs worship in Christ than

creative freedom. For Calvin,

the teaching of the NT is full

and complete as a guide and

warrant for the simple wor-

ship of the chidren of God in

the Spirit. No more freedom is

given in the NT to invent forms

of worship than was given in

the Old. Godfrey, 3-10

Calvin recognized that circumstancessurrounding the worship of God are not

specified in the Bible, viz. the time of

worship on Sunday, the location of the

worship service, and the language used

in worship. In such issues the church

has some discretionary authority, as the

Westminster Confession of Faith in-

forms us, 1.6. e church has no discre-

tionary authority inthe worship of God;

but it does have some discretionary

authority regarding the circumstances

surrounding (circa) the worship service.

Another criticism is that Calvins

stress on the word makes worship be-

come too intellectual or didactic be-cause of an excessive concentration on

the Bible. Calvins defenders would re-

spond that the Bible itself points to the

importance of preaching and teaching,

although Calvin would not have the

service overly or exclusively intellectual.

Worship includes the whole person.

B. THE SIMPLICITY OF WORSHIP.

We are not dependent on the childish

props of the old covenant. ey were

temporary shadows that have passed

away not that Christ, the substance,

as come, Colossians 2:17. Calvin wrote:


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What shall I say of ceremonies

which, with Christ half buried,

cause us to return to Jewish

symbols? Our Lord Christ,

says Augustine, has bound the

fellowship of the new peopletogether with sacrments, very

few in number, very excellent in

meaning, very easy to observe.

How far from this simplicity

is the multitude and variety

of rites, with which we see the

church entangled today, cnnot

be fully told.-INST. IV,x, 14

Simplicity did not mean the

absence of liturgical structure.

Calvins service with its move-

ment from confession to praise

to preaching to intercessions

to communion shows that.

Simplicity meant the removalof physical symbolism and

ceremonies that were not insti-

tuted in the Bible. Simplicity

is closely linked to spirituality.

In the simplicity of the Spirits

power, Christ is present among

his people in the preaching and

sacrament. Nothing may beadded to that divine arrange-

ment.- Godfrey, 4-10

e following was the normal order of

worship used by Calvin in Geneva, and

by:

Call to worship: Psalm 124:8

Confession of sins

Prayer for Pardon

Singing a Psalm

Prayer for Illumination

Scripture reading

Sermon

Collection of Offerings

Prayers of Intercession and a long

paraphrase of the Lords Prayer

Singing of the Apostles Creed (whileLords Supper is prepared)

Words of Institution

Instruction and Exhortation

Communion (while a Psalm is sung

or Scripture read)

Prayer of anksgiving

Benediction: Numbers 6:24,25

Calvins influence once again can beseen on the Westminster Confession of

Faith. In 7.5, the Westminster fathersdescribe the complex and ornate liturgyof Temple worship with all its messianictypes and figures. And, in 7:6, they de-scribe the worship of the church of theNew Covenant:

Martin Bucer


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John Calvin on the Worship of GodWhere Has All the Worship Gone?

Under the gospel, when Christ,

the substance, was exhibited,

the ordinances in which this

covenant is dispensed are the

preaching of the Word, and

the administration of the sac-raments of baptism and the

Lords Supper, which, though

fewer in number, and adminis-

tered with more simplicity, and

less outward glory; yet, in them,

it is held forth in more fullness,

evidence and spiritual efficacy,

to all nations, both Jews andGentiles, and is called the New

Testament. ere are not there-

fore two covenants of grace,

differing in substance, but one

and the same, under various

dispensations.

In other words, in this one covenantof grace that is the unifying structure

and theme of both testaments, there are

two modes of administrating the bless-

ings of that covenant. e Old Testa-

ment dispensation was highly complex

and ornate in its messianic symbols

expressed in rites and rituals. e New

Testament dispensation of those sameblessings is simpler than the Old Testa-

ment, but far more spiritually effective

in transmitting them. e Covenant

of God is held forth in more fullness,

evidence and spiritual efficacy. Hence,

simplicity of worship has reference to

the spirituality of worship.

C. THE SPIRITUAL ASCENT OF

WORSHIP

A mystical element pervades Calvins

understanding of the worship of God.

According to him, when believers are

worshipping God, they ascend into

heaven. Worship draws the Christianinto heaven in communion with the

ascended Christ. is ascent in wor-


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ship is mysterious even for Calvin but

a foundational current in his thought.

is idea of ascent is part of the pattern

of Christian experience flowing from

Christs saving work. Christ descended

in his incarnation to lift us to heaven.-Godfrey, 4-10. Calvins own words are:

Now that the Mosaic ceremo-

nies are abolished we worship

at the footstool of God, when

we yield a reverential submis-

sion to his word, and rise from

the sacraments to a true spiri-tual service of him. Knowing

that God has not descended

from heaven directly or in his

absolute character, but that

his feet are withdrawn from

us, being placed on a footstool,

we should be careful to rise

to him by the intermediatesteps. Christ is he not only on

whom the feet of God rest, but

in whom the whole fullness of

Gods essence and glory re-

sides, and in him therefore, we

should seek the Father. With

this view he descended, that

we might rise heavenward.-COMMENTARY ON THE

PSALMS, Vol. 5, p. 150

Robert Godfreys summary of Calvin

is this: Christ continues to help us

heavenward as his Spirit descends to

empower the Word and sacraments of

the church.- Godfrey, 4-10

It is thus that the Holy Spirit

condescends for our profit, and

in accommodation to our in-

firmity, raising our thought to

heavenly and divine things by

these worldly elements.- John

Calvin, COMMENTARY ONTHE PSALMS, Vol. 5, p. 150

Calvin spoke of the ordinances of wor-ship as ladders God has provided for

believers to help in this ascent to heav-en in worship.

He does not enjoin us to as-cend forthwith into heaven,but, consulting our weaknesshe descends to usis maywell suffice to put to shame thearrogance of those who withoutconcern can bear to be deprivedof those means, or rather, who

proudly despise them, as if itwere in their power to ascend toheaven in a moments flightWemust not however imagine thatthe prophet suffered himself torest in earthly elements, but

only that he made use of themas a ladder, by which he mightascend to God, finding that hehad not wings with which to

fly.- COMMENTARY ON THEPSALMS, Vol. 2, p. 129f

D. THE REVERENCE OF WORSHIP

Here indeed is pure and realreligion: faith so joined withan earnest fear of God thatthis fear also embraces will-ing reverence, and carries withit such legitimate worship asis prescribed in the law. And

we ought to note this fact evenmore diligently: all men havea vague general veneration ofGod, but very few really rever-ence him; and wherever thereis great ostentation in ceremo-


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John Calvin on the Worship of GodWhere Has All the Worship Gone?

nies, sincerity of heart is rareindeed.- INSTITUTES, I, ii, 2

Today people would criticize Calvinsconcern for reverence in worship. ey

say that this encourages coldness ofworship, with little emotion and little

joy. Calvin, of course, was not opposedto emotion, believing that the full rangeof human emotions would be expressedin worship, just as they are expressedin the Psalms. However this expressionof emotion must be moderate and self-

controlled. As Calvin himself wrote:

For the principle which theStoics assume, that all the pas-

sions are perturbations and like

diseases, is false, and has itsorigin in ignorance; for either to

grieve, or to fear, or to rejoice,or to hope, is by no means re-

pugnant to reason, nor does itinterfere with tranquility andmoderation of mind; it is onlyexcess or intemperance whichcorrupts what would else be

pure. And surely grief, anger,desire, hope, fear are affectionsof our unfallen nature, im-

planted in us by God, and suchas we may not find fault with,without insulting God himself.-

INSTITUTES, III, xvii, 6

Godfrey also explains that part of thereverence of Reformed worship is foundin the role of the minister. He speaksfor God to the people and for the peopleto God. Some criticize this practice aslimiting the participation of the peoplein worship. Calvins response would betwofold. First, such a criticism missesthe importance of the ministry inChrists church: For neither the lightand heat of the sun, nor food and drink,

are so necessary to nourish and sustainthe present life as the apostolic and pas-toral office is necessary to preserve thechurch on earth. (INSTITUTES, IV, iii,2) e ministers as they preach faith-

fully speak for God: he (God) provesour obedience by a very good test whenwe hear his ministers speaking just as ifhe himself spoke. (INSTITUTES IV, I,5) Second, Calvin would argue that thecongregation does participate activelyin worship. ey must listen actively infaith to the preaching of the word. ey

must join in the sung praise of God.ey must pray with the minister liftingup their hearts and minds to God. Suchactivities are the reverent participationto which God calls his people.- 5-10

E. THE PLACE OF MUSIC INWORSHIP

Congregational singing play only aminiscule role in medieval worship.e Reformation restored congrega-tional singing to its rightful place, sothat it has been said that Europe waspsalm-sung into Reformation.


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Calvin gave music an importantplace in worship. He even wrote mu-sic, e.g., he probably composed, I greetee whom my sure Redeemer art. His

view of music grows out of his theology.

we find by experience that ithas a sacred and almost incred-ible power to move hearts in oneway or another. erefore weought to be even more diligent inregulating it in such a way thatit shall be useful to us and in no

way pernicious. Preface tothe GENEVAN PSALTER, p. 3(See Godfrey, p. 6-10

And in truth we know by ex-perience that singing has greatforce and vigor to move andinflame the hearts of men toinvoke and praise God with

a more vehement and ardentzeal. Care must always betaken that the song be neitherlight nor frivolous; but that ithave weight and majesty (asSt. Augustine says), and also,there is a great difference be-tween music which one makes

to entertain men at table andin their houses, and the Psalmswhich are sung in the Churchin the presence of God and hisangels.- Preface to the GENE-VAN PSALTER, p. 3

Although Calvin appreciated music inworship, he did not allow for musicalinstruments in public worship.2

2. Calvin simplified congregational worship in

comparison with the complex liturgies of the

Roman Catholic Church. He also eliminated

choirs. Congregational music was a capella

and psalms were sung in unison.

But when they [believers] fre-quent their sacred assemblies,musical instruments in cel-ebrating the praises of Godwould be no more suitable than

the burning of incense, the light-ing up of lamps, and the resto-

ration of the other shadows ofthe law. e Papists therefore,have foolishly borrowed this,as well as many other things

from the Jewsbut we shouldalways take care that no cor-

ruption creep in which mightboth defile the pure worship ofGod and involve men in super-

stition.- COMMENTARY ONTHE PSALMS, Vol. 1, p. 539

Calvin thought that the Psalms werethe best songs to be sung in publicworship, although he was not an ex-clusive psalmist, as his singing of theApostles Creed in his Geneva order ofworship shows.

I have been accustomed to call

this book [Psalms], I think notinappropriately, An Anatomyof the Parts of the Soul; for

there is not an emotion ofwhich any one can be consciousthat is not here represented asin a mirrorin short, there isno other book in which we are

more perfectly taught the rightmanner of praising God, or inwhich we are more powerfully

stirred up to the performance ofthis religious exercise.- COM-

MENTARY ON THE PSALMS,Vol. 1, p. xxxvi-xxxix

At this point, we would ask Calvin: Howand in what sense was orchestral musicin the Temple typological? e church


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of the New Testament continued to use

musical instruments in the worship of

God as the book of Revelation shows.3

Godfrey also points out that Cal-

vins concern for proper worship ex-

tended also to the tunes to be used for

the Psalms. He carefully supervised the

preparation of the Genevan Psalter over

the years to insure the composition of

appropriate music and in the provi-

dence of God was blessed with compos-

ers of extraordinary talent like Louis

Bourgeois. Calvin expressed his basic

position on tunes in these words:

Touching the melody, it has

seemed best that it be moder-

ated in the manner we have

adopted to carry the weight

and majesty appropriate to the

subject, and even to be proper

for singing in the church-Preface to the GENEVAN

PSALTER, p. 4

F. THE WEDDING OF INWARD

SINCERITY AND OUTWARD

FAITHFULNESS TO GODS WORD

1. THE VAIN WORSHIP OF GODEXTERNALLY WITHOUT HEART

it is not sufficient to utter the

praises of God with our tongues,

if they do not proceed from the

heart - COMMENTARY ON

THE PSALMS, Vol. I, p. 126

e prophet Isaiah could not make this

point any stronger, in Isaiah 1:10-15

Hear the word of the Lord,

You rulers of Sodom;

3. See my book, HOW GOD WANTS US TO

WORSHIP HIM, p. 165-180.

Give ear to the instruction of

the God,

You people of Gomorrah.

What are your multiplied

sacrifices to Me?

Says the Lord.

I have had enough of burnt

offerings of rams,

And the fat of fed cattle.

And I take no pleasure in the

blood of bulls, lambs or goats.

When you come to appear be-

fore Me,Who requires of you this

trampling of My courts?

Bring your worthless offer-

ings no longer,

Teir incense is an abomina-

tion to Me.

New moon and Sabbath, the

calling of assembliesI cannot endure iniquity and

the solemn assembly.

I hate your new moon fes-

tivals and your appointed

feasts,

Tey have become a burden

to Me.

I am weary of bearing themSo when you spread out your

hands in prayer,

I will hide my eyes from you,

Yes, even though you multiply

prayers,

I will not listen.

Your hands are full of blood-

shed.

is inseparable bond between sincer-

ity of heart and outward faithfulness to

the demands of Gods word flows out of

Calvins theology. A human person is

an integrated whole.


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2. THE DISOBEDIENT WORSHIP

OF THE NICODEMITES

a. HE IDENIY OF HE

NICODEMIES

e Nicodemites were primarily Prot-

estants in France, who did not want

to separate from the Roman Catholic

Church, but who wanted to reform it

from within. Consequently, although

they knew the worship and theology of

the Roman Catholic Church was false

and unbiblical, they continued to attendmass and go through the motions of the

mass, largely for their own safetys sake,

while knowing that these outward ac-

tions were wrong. ey believed they

could truly worship God in their hearts,

even as they were participating in rites

and rituals they knew to be out of ac-

cord with the Word of God.ey took the name Nicodemites

after a man of the Pharisees, named

Nicodemus, a ruler of the Jews; this

man came to Him [Jesus] by nightfor

fear of what the Jews might do to him

if they found out his relationship to Je-

sus, John 3:1. However, Calvin did not

appreciate them calling themselves asNicodemites, because Nicodemus was

never really the prototype of the reli-

gious dissembler [those who disguise

their true feelings, ideas, and motives.].

When Nicodemus was still in igno-

rance, he went to Jesus by night, but

later he openly displayed his faith as

a disciple at Jesus burial. As a Chris-

tian, Nicodemus did not fear persecu-

tion. (Calvin)- COME OUT FROM

AMONG THEM, p. 18

More particularly, Calvin identi-

fied four kinds of Nicodemites, or dis-

semblers:

First, false preachers of the

gospel, who adopt some evan-

gelical doctrinesnext, worldly

people, courtiers and refined

ladies, who are used to flat-

tery and hate austerity; then,scholars and literary men, wholove their ease and hope for

gradual improvement with the

spread of education and intel-

ligence; lastly, merchants and

citizens, who do not wish to be

interrupted in their avocation.-

quoted in COME OUT FROMAMONG THEM, p. 19

b. HE CHOICES CALVIN GAVE

HE NICODEMIES

Calvin did not give the Nicodemitesthe choice of compromise and pretense.Rather, he told them, although it was

difficult to do so, because he knew thatsuch choices would lead to hardship,exile or martyrdom, that they had twobiblical choices before them: (1). Leavethe Roman Catholic Church and beginProtestant Churches with pure worshipin private homes; or (2). Migrate to anation or province where true liberty of

worship for Protestants could be found.

c. HE REFUAION OF HE

NICODEMIES BY CALVIN

it is agreed by all that the

Christian man must honor

God, not only in his heart by

spiritual affection, but also

by outward witness. Since the

Lord has redeemed our body

and soul from death, he has

bought both the one and the

other, in order to be master

and governor of them. Since,

therefore both the mans body


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and his soul are concentratedand dedicated to God, his glorymust shine in both the oneand the other, as St. Paul says(I Cor. 6:20)- Calvin, COME

OUT FROM AMONG THEM:ANTI-NICODEMITE WRIT-

INGS OF JOHN CALVIN, p. 36

us it is a mockery to say thatit is enough for man to glorifyGod within his heart, without

concerning himself about exter-

nal things, for which God hasno concern. For, if the heart isgood, it will produce its outwardfruit.- Calvin, COME OUTFROM AMONG THEM, p. 36

when we have the privilegeof hearing the word of God

preached purely, of calling

upon his name and enjoyingthe sacraments,this is amplerecompense for all the trials,troubles and hindrances thatSatan may stir up against us.

Calvin, COME OUT FROMAMONG THEM, p. 131

e sum of the matter is, thatonce we have come to know the

living God as our Father, andJesus Christ as our Redeemer,we must dedicate body and

soul to him, who by his infi-nite goodness has adopted usas his children; and we musttake care to do homage to this

good Savior for what cost himso dearly. We must likewise not

only renounce every sort of un-faithfulness, but also distanceourselves from all superstitions,which are contrary both to the

service of God and to the honor

of his Son, and which cannot bereconciled with the pure doc-trine of the gospel and a trueconfession of faith.- Calvin,COME OUT FROM AMONG

THEM, p. 132

Question: If a person merely goesthrough the motions of idolatrous wor-ship with full knowledge of its false-hoods, why would God mind? Calvinanswers:

ere is a real kind of idolatrywhen one performs an externalact that is contrary to the true

service of God, even if it is doneonly for deception.- quoted by

Eire, p. 257

Carlos Eire goes on to explain Calvinswords: ose who insist on payingexternal honor to idolatrous servicesare harming themselves and denyingGod His glory, says Calvin, becausethe physical act of participation in false

Carlos Eire


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worship is objectively misdirected and

evil regardless of the intentions of the

worshipper. One is not to use ones body

incorrectly, he adds, because external

acts of reverence are objective signs of

spiritual honor and as such carry withthem the full intent of the reverential

act. Bodily gestures cannot be sepa-

rated from the honor they outwardly

effect. Calvin will not admit a separa-

tion of internal belief and external con-

fession; to him faith entails an honest

outward profession.- p. 257

is is in accord with Pauls com-

ments in Romans 10:9If you confess

with your mouth that Jesus is Lord,

and believe in your heart that God

has raised Him from the dead, you

will be saved.

Eire continues: Calvin argues that

although the service of God is primar-

ily located in the heart, one still needs

to make a public confession of faith

through external actions.It is a meta-

physical inversion that denies that there

is any real, concrete connection be-

tween the material and the spiritual.

Human beings are spiritual-physical

(material) entities. God has created

both natures and demands that worship

be returned by the whole person.

To deny this, argues Calvin, is

to deny Gods sovereignty over

the physical world. [at is the

heresy of the Manichaeans who

deny that God is the creator

of the total person.]Idolatrymust be shunned at all costs,

even at the risk of ones life, for

the first lesson one should learn

in the school of Jesus Christ is

the renunciation of self.- p.

258-259

the relation ofworship and the

church

Calvins opposition to the Nicodemite

compromise and his call to leave the

Roman Church or migrate to another

nation are not based only on his fear of

contagion of idolatry. ey also grow

out of Calvins doctrine of the church.

e visible church, bearing the marks

of a true church, played a central role in

Christian worship. Christians not only

adhere to a certain kind of worship, butalso to a certain social group: the true

church of Christ, where that worship is

to be found.

Great benefits come to those who

belong to a church devoted to the pure

and unmixed worship of God accord-

ing to His Word. Calvin insisted that it

is very beneficial to be able to worshipfreely, openly confess ones faith, pray,

hear the Word preached, and partici-

pate in the sacraments commanded byGod. Calvin stresses the importance of

the worshipping community against

the dissemblers who scoff at his call to

exile. ose who think they can do with

the true church, he says, know very lit-tle about the faith they claim to follow.

Although God has done away

with the earthly temple of the

Jews and the organized priest-

hood of Aaron, there is still a

divinely ordained need for or-

ganized worship. is need ismet by the church.

For Calvin, there is no choice in

the matterChristians are re-

quired by God to use the means

of grace which God has given

the church is means, of


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course, that in cases where onehas to choose between member-

ship in the visible New Israelof the church, and citizenship

in an idolatrous nation, pref-

erence is to be given to Godskingdom. To this extent, then,

the visible church becomes anation for Calvin. In that the

ultimate allegiance requiredof all Christians (regardless of

their place of birth) lies withGod and his commandments,

not with princes and theirlaws.- Eire, p. 262-263

the duty of allchristians to despise

idolatry

Calvin exhorted believers to constant

commitment to true worship, not toviolent, lawless iconoclastic crusades.However, he did believe that everyChristian has the duty, in the placesGod has assigned them, to despise andoppose idolatry in worship. He did notbelieve in the use of unlawful violence,such as the Peasants Revolt in Germa-

ny; but he believed that it is right for allChristians to burn with the zeal withwhich Christ was animated when He

vindicated the glory of the Father [inthe cleansing of the Temple].- Calvin,quoted by Eire, p. 266.

Calvins message could not helpbut be disruptive to society.

Calvins call upon Christians tobe burn with zeal for the pure

worship of God. By calling onhis followers to withdraw from

the customs of their society,

and to abhor these practiceswith zeal. Calvin helped create

an explosive situation. Calvin

would admit no separation

separation between private

belief and public behavior,

and this principle of confes-

sional integrity went beyond

mere passivity. It also called for

an aggressive public rejection

of the man social norms that

supported idolatry: to accept

the Calvinist (credo), body and

soul, was to become an agent of

change.- Eire, p. 267

is quote by Carlos Eire gives us in-

sight into the explosive and transform-

ing effect those who burn with zeal for

the pure worship of God, can have on a

society. Because Christian beliefs nec-

essarily manifest themselves in public

behavior, and because our commitment

to Christ and His demand to separate

ourselves from and oppose all in a cul-

ture that is opposed to God and His

Word, our confession of Christs lord-

ship will be more than individualistic, it

will be comprehensive. It will be heard

in the individuals and the institutions

of human society. is means that all

faithful Christians must see themselves

as agents of social change, not in a vio-

lent or revolutionary way, but in a Bibli-

cal and reformational manner.


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the civil magistrateand the purity of

worship

Calvin also believed that it was the duty

of civil magistrates to prevent offenses

to God by obeying and enforcing both

tables of the Decalogue. He believed

that God put them in places of authority

and power to be the guardians of pure

worship and defenders of the Christian

Faith, and that they should govern in

the name of Jesus. Isaiah 49:23 says con-

cerning the church: And kings will beyour guardians, and their princesses

your nurses. ey will bow down to

you with their faces to the earth, and

lick the dust of your feet; and you will

know that I am the Lord; those who

hopefully wait for Me will not be put

to shame.

I admit that it is good to show

moderation, and that not too

much rigor is neither good nor

useful because it is necessary

to accommodate ceremonies

to the simplicity of the people.

But one must not let that which

comes from Satan and the An-tichrist [the Roman Catholic

Church] be accepted under

this principle. is is why Holy

Writ, when praising those kings

who had attacked idolatry but

failed to wipe it out altogether

notes it as a shame that never-

theless they had not cast downthe small temples and places of

deranged devotion. quoted by

Eire, p. 269

In 1544, Calvin gave similar advise to

the King of Poland. In this letter, Cal-

vin says that kings should not hesitate

to wipe out idolatry in their land, be-cause God has set them on high for thispurpose of enlightening their people.Calvin further warns the Polish kingthat unless he calls his subjects away

from the filthy dissipation of Popery tothe obedience of Christ, he shall incurserious blame before God.- Eire, p. 269

In another letter to the same king,Calvin wrote that: if such concern foran outward form of worship was un-dertaken by this ancient Jewish king[David], then how much more should

not the spiritual worship of God absorba Christian monarch in the presentday?- quoted by Eire, p. 269-270

e Westminster Confession ofFaith reflects this Calvinistic emphasison the duty of the civil magistrate re-garding the purity of worship in 23.3

e civil magistrate may notassume to himself the adminis-tration of the Word and sacra-ments, or the power of the keysof the kingdom of heaven; yethe hath authority, and it is hisduty, to take order, that unityand peace be preserved in theChurch, that the truth of God

be kept pure and entire, thatall blasphemies and heresiesbe suppressed, all corruptionsand abuses in worship and dis-cipline prevented or reformed,and all the ordinances of Godduly settled, administered, andobserved [underlining mine]

is view of Calvin is politically in-correct in 21st America. e majorityof Christians, having bought into thepluralistic and humanistic view of lib-erty for all religions, would completelydisagree with him. And yet he bases his


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view on the righteous practice of thekings of the OT Hebrew republic in-sofar as God created it to be model forthe nations.4 Modern and post-modern

Christians do not agree with Calvin

because they do not agree with his viewof the Old Testament. However, it is inthe whole Bible, in both testaments, thatGod has revealed His moral law for indi-

viduals, families, churches and nations.5

the agenda of johncalvin in his struggle

for the purity ofworship (against the

nicodemites)

(e following is largely a paraphraseof Carlos Eire from his book, WARAGAINST IDOLS.)

Calvins opposition to Nicodemit-ism grew out of his struggle for thesurvival of the Reformation and of Re-formed churches in France. His opposi-

tion was based on theological principles,but it was anything but an irrelevant,academic dispute. It was an attempt tosalvage the Reformed cause from confu-sion and to mold it into a vibrant faith

distinct from Roman Catholicism.e Nicodemite comprise was re-

pugnant to Calvin, not only because itwas a compromise with idolatry, butalso because it denied the need for a

pure and true church in France whollydedicated to Reformation principles.He knew that Nicodemitism could eas-

ily paralyze the Reformed attempt atsocial reform and the establishment of

Reformed institutions, viz., churches,schools, publishing houses. erefore,

4. See THE HEBREW REPUBLIC by E.C. Wines.

5. See BY THIS STANDARD and NO OTHER

STANDARD by Greg Bahnsen.

he saw Nicodemitism as a serious threatto the Reformation because it sought areconciliation between the corruptionof Romes idolatrous worship and thepurity of the gospel of grace taught by

the Reformers. So then, Calvin saw thedoctrinal and liturgical corruption ofthe Roman Catholicism as an immenseevil that had to be shunned and, whenpossible, eradicated.

Calvin not only resisted any kind ofcompromise or negotiation in his waragainst idols, he also bravely asserted

the necessity of separation from the Ro-man Catholic Church, and he laid a sol-id Biblical base for the establishment ofReformed churches throughout Franceand Europe. In opposing any compro-mise with the idolatry of Rome, Calvindrew a blueprint for social, politicaland ecclesiastical change and conflict.

Hence, the implications of Calvinsposition were obviously disruptive tochurch, state and society.

People had to make a choice be-tween Rome and the gospel of the Re-


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formers. Either one belonged to the truechurch of God, untainted by idolatry,or one belonged to the unreformedchurch, the false church of the pope.To call for such a choice in 16thcentury

Europe was to call for revolution. Inan age when religion and nationalitywere closely intertwined, any religiousschism could not help but also be politi-cal.- Carlos Eire, p. 272

e war in France in the 16thcen-tury was between the Roman Catholicgovernment and the Calvinistic French

people. Calvin insisted that there couldbe no compromise with the faith theking was trying to force by law on thepeople of France. is war, which hadbeen brewing in the 1540s and 1550s,finally erupted in 1562, which waslargely the result of Calvins refusal tocompromise with the Nicodemites.

Similar conclusions can be drawnabout Calvinist-inspired strife in Eng-land, Scotland, and the Netherlandsduring the second half of the 16thcen-tury.- Eire, p. 272

Although Calvins primary goalwas the necessity of true, and uncor-rupted worship in the visible church,based on Biblical and theological prin-ciples, the application of these princi-ples in 16thcentury society necessarilyinvolved a very concrete kind of politi-cal challenge. By calling for separationand exile, and the creation of a puri-fied church, Calvin was striking deepat the heart of the body politic; he was,in fact, calling into question the Chris-

tians national identity and sense of al-legiance.- Eire, p. 272

In his battle against Nicodemit-ism, Calvin had no hidden agenda, al-though he was motivated by a clear vi-sion of the reformation and Christian-ization of the social and political order.

His theology was far from speculative.In fact, in Calvins Christian vision itis impossible to separate political mo-tivations from theological reasons.ey were in no way mutually exclu-

sive. His theology informed his poli-tics. is comprehensive worldviewencouraged the development of moreclearly defined political ambitionsamong his followers, viz. the author ofVINDICIAE CONTRA TYRANNIS.

By attacking Nicodemitism andruling out compromise, Calvin devel-oped the basis and framework, not onlyfor purity of worship, but for a politicsof purity based on the Word of God,much as English Puritanism sought todo. He saw that Christians were exemptfrom obeying civil laws that requireddisobedience to God, that demandedpollution through idolatrous behav-ior. ishelped many to take theirfirst step away from total allegiance to

their rulers, and also made it easier forothers to develop a more active ideologyof resistance against idolatry and thepolitical order that supported it, viz.John Knox.- Eire, p. 275

It can also be said that the Britishsettlement of North America, Americas


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War for Independence in 1776, and theU.S. Constitution all have their roots inCalvins call for the purity of worship.

Conclusion

e purity of worship is at the heart ofthe Christian Faith. e Christian Faithis most clearly defined in Reformedterms, for the Reformed Faith is Bibli-cal Christianity in its purest humanexpression.

Purity of worship is impossible to

maintain apart from Reformed andCalvinistic theological principles andpresuppositions.

Striving for the purity of worship,church and society without compromisedemands striving to end idolatrous wor-ship and all the institutions and customsof a society that support them.

erefore, those who are strivingfor the purity of worship and the res-toration of the Reformed Faith will bedisruptive agents of social change. And,in reaction to these Christians, thosewho defiantly cling to their idolatrousworship and idolatrous culture will usepolitical and ecclesiastical power to si-lence those who know that the state isnot God. is means that until we con-

vert the American culture to compre-hensive purity, some of will be burnedat the stake, whatever that will mean inthe 21stcentury.

However, as Jesus said to His dis-ciples in Matthew 5:10-16:

Blessed are those who havebeen persecuted for the sake of

righteousness, for theirs is the

kingdom of heaven. Blessed

are you when men revile you,

and persecution you, and say

all kinds of evil against you

falsely, on account of Me. Re-

joice and be glad, for your re-

ward in heaven is great, for so

they persecuted the prophets

who were before you.

You are the salt of the earth;

but if the salt has become

tasteless, how will it be made

salty again? It is good for

nothing any more, except to

be thrown out and trampled

under foot by men.

You are the light of the world.

A city set on a hill cannot be

hidden. Nor do men light a

lamp, and put it under the

peck-measure, but on the

lampstand; and it gives light

to all who are in the house.

Let your light shine beforemen in such a way that they

may see your good works, and

glorify your Father who is in

heaven.

2010 Issue 3 - John Calvin on the Worship of God - Counsel of Chalcedon

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Transcript of 2010 Issue 3 - John Calvin on the Worship of God - Counsel of Chalcedon