I have been going through a teaching series on this treatise and thought I would share some of the key takeaways and summaries (much thanks to ChatGPT with some of the summary points). I just think it is interesting, mostly some of the quotes by Calvin, to read what he actually had to say regarding the Reformation. I don't think anyone's mind is changing, but I do think it can be helpful to take in some of these words and get a feel for the position being taken.
(None of the below is my personal opinion or commentary)
Calvin wrote this treatise in 1543 to present to Emperor Charles V and the leaders of the Holy Roman Empire at the Diet of Speyer. It was meant as a defense of the Protestant Reformation, showing that the movement was not a rebellion or novelty, but a necessary return to biblical Christianity after centuries of corruption in the Roman Church. The overall contention was that The Reformation was not optional or divisive; it was necessary to restore the true worship of God, the purity of doctrine, the proper use of the sacraments, and the right government of the Church. Calvin argued that these four areas had been so deeply corrupted that reform was morally and spiritually unavoidable.
"The last and principal charge which they bring against us is, that we have made a schism in the Church. And here they boldly maintain against us, that in no case is it lawful to break the unity of the Church. How far they do us injustice, the books of our authors bear witness. Now, however, let them take this brief reply that we neither dissent from the Church, nor are aliens from her communion. But, as by this specious name of Church, they are wont to cast dust in the eyes even of persons otherwise pious and righthearted, I beseech your Imperial Majesty, and you, Most Illustrious Princes, first, to divest yourselves of all prejudice, that you may give an impartial ear to our defense; secondly, not to be instantly terrified on hearing the name of Church, but to remember that the Prophets and Apostles had, with the pretended church of their days, a contest similar to that which you see us have in the present day with the Roman Pontiff and his whole train."
"For, since Paul declares that the Church is "built upon the foundation of the apostles and prophets," (Ephesians 2:20) it necessarily follows that any church not resting on this foundation must immediately fall."
1. True Worship of God: Calvin begins with the worship of God, which he calls the chief purpose of human life. He argues that the medieval Church had replaced spiritual worship with superstition, images, ceremonies, and idolatry. He insists that true worship must be governed by Scripture alone and directed solely to God through Christ.
- The Mass had become a human invention that obscured Christ's once-for-all sacrifice.
- Images and relics had displaced the true focus on God.
- Worship had become "outward show," not inward faith.
"If it be inquired, then, by what things chiefly the Christian religion has a standing existence amongst us and maintains its truth, it will be found that the following two not only occupy the principal place, but comprehend under them all the other parts, and consequently the whole substance of Christianity, viz., a knowledge, first, of the mode in which God is duly worshipped; and, secondly of the source from which salvation is to be obtained.."
The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth.
John 4:23
"I know how difficult it is to persuade the world that God disapproves of all modes of worship not expressly sanctioned by His Word. The opposite persuasion 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 God not only regards as fruitless, but also plainly abominates, whatever we undertake from zeal to His worship, if at variance with His command, what do we gain by a contrary course?"
In vain do they worship me, teaching for doctrines the commandments of men.
Matthew 15:9
"Every addition to His word, especially in this matter, is a lie. Mere "will worship" evqeloqrhskei,a is vanity. This is the decision, and when once the judge has decided, it is no longer time to debate."
2. Doctrine of Salvation: Calvin next addresses doctrine, especially salvation and justification:
- The Church had obscured the gospel by teaching salvation through works, indulgences, and the mediation of priests and saints.
- The Reformers restored the biblical truth that justification is by faith alone (Romans 35).
- The grace of Christ, not human merit or sacramental performance, is the only ground of salvation.
"But the only man who thus seeks salvation in Christ is the man who is aware of the extent of his power; that is, acknowledges Him as the only Priest who reconciles us to the Father, and His death as the only sacrifice by which sin is expiated, the divine justice satisfied, and a true and perfect righteousness acquired; who, in fine, does not divide the work between himself and Christ, but acknowledges it to be by mere gratuitous favor that he is justified in the sight of God."
"The dispute is not, whether good works ought to be performed by the pious, and whether they are accepted by God and rewarded by him, but whether, by their own worth, they reconcile us to God; whether we acquire eternal life at their price, whether they are compensations which are made to the justice of God, so as to take away guilt, and whether they are to be confided in as a ground of salvation."
"Here, mighty Emperor, and most Illustrious Princes, it will be necessary to recall to your remembrance what I formerly observed, viz., that the safety of the Church depends as much on this doctrine as human life does on the soul. If the purity of this doctrine is in any degree impaired, the Church has received a deadly wound; and, therefore, when I shall have shown that it was for the greater part extinguished, it will be the same as if I had shown that the Church had been brought to the very brink of destruction."
3. Right Use of the Sacraments: Calvin criticizes the Roman sacramental system for turning signs of grace into magical rites:
- Baptism and the Lord's Supper had been distorted by superstition and false teaching.
- The Mass, in particular, was "the chief pillar of all superstition," making it seem like Christ is repeatedly sacrificed.
- The Reformers sought to restore the true meaning of the sacraments as signs and seals of God's promises, not works that earn grace.
"For seven sacraments were received without any distinction, though Christ appointed two only, the others resting merely on human authority. Yet to these the grace of God was held to be annexed, just as much as if Christ had been present in them. Moreover, the two which Christ instituted were fearfully corrupted. Baptism was so disguised by superfluous additions, that scarcely a vestige of pure and genuine baptism could be traced; while the Holy Supper was not only corrupted by extraneous observances, but its very form was altogether changed."
"For the priest separates himself from the rest of the assembly, and devours apart that which ought to have been brought forward into the midst and distributed. Then, as if he were some successor of Aaron, he pretends that he offers a sacrifice to expiate the sins of the people. But where does Christ once mention sacrifice? He bids us take, eat, and drink."
"Hence that most pestilential superstition, under which, as if the sacraments alone were sufficient for salvation, without feeling any solicitude about faith or repentance, or even Christ himself, they fasten upon the sign instead of the thing signified by it."
4. Church Government: Calvin argues that the Church's government had become tyrannical and corrupt:
- Popes and bishops sought power and wealth, not pastoral care.
- True biblical government by elders, pastors, and teachers had been replaced by hierarchical domination.
- The Reformers reestablished the biblical model of leadership, centered on service and teaching, not control.
"His object in appointing Bishops and Pastors, or whatever the name be by which they are called, certainly was, as Paul declares, that they might edify the Church with sound doctrine. According to this view, no man is a true pastor of the Church who does not perform the office of teaching. But, in the present day, almost all those who have the name of pastors have left that work to others. Scarcely one in a hundred of the Bishops will be found who ever mounts the pulpit in order to teach."
"We know the kind of examination which the Holy Spirit, by the mouth of Paul, (Epistles of Timothy and Titus,) requires a pastor to undergo, and that which the ancient laws of the Fathers enjoin. At the present day, in appointing Bishops is anything of the kind perceived? Nay, how few of those who are raised to the office are endowed even slenderly with those qualities without which they cannot be fit ministers of the Church?"
"But the most crying evil of all is, that they exercise a most cruel tyranny, and that a tyranny over souls. Nay, what is the vaunted power of the Church in the present day, but a lawless, licentious, unrestricted domination over souls, subjecting them to the most miserable bondage? Christ gave to the Apostles an authority similar to that which God had conferred on the Prophets, an authority exactly defined, viz., to act as his ambassadors to men."
"While the Church is oppressed by this tyrannical yoke, any one who dares to say a word against it is instantly condemned as a heretic. In short, to give vent to our grief is a capital offense. And in order to ensure the possession of this insufferable domination, they, by sanguinary edicts, prevent the people from reading and understanding the Scriptures, and fulminate against those who stir any question as to their power."
"It was forbidden by the ancient canons to give two churches to one individual. Well, let this prohibition be as if it had never been. Still, with what gloss will they excuse the absurdity of bestowing five benefices, or more, on one man? of allowing one, and that one sometimes a boy, to possess three bishoprics, seated at such a distance from each other that he could scarcely make the circuit of them in a year, were he to do nothing else?"
"And ancient Synods define the duties of a bishop to consist in feeding the people by the preaching the Word, in administering, the sacraments, in curbing clergy and people by holy discipline, and, in order not to be distracted from these duties, in withdrawing from all the ordinary cares of the present life. In all these duties, presbyters ought to be the bishop's coadjutors. Which of them do the Pope and his Cardinals pretend to perform?"
Calvin repeatedly insists that the Reformers did not seek to destroy the Church but to purify and restore it according to Scripture. He compares the situation to the prophets calling Israel back to God - reformation, not innovation. He argues that remaining silent or passive in the face of corruption would be a greater sin than separation.
"We are accused of rash and impious innovation, for having ventured to propose any change at all on the former state of the Church. What! Even if it has not been done either with out cause or imperfectly? I hear there are persons who, even in this case, do not hesitate to condemn us; their opinion being, that we were indeed right in desiring amendment, but not right in attempting it."
"…it is most unfair not only to boast as if they themselves were innocent, but also to insult over us; and that we, who desire nothing else than unity, and whose only bond of union is the eternal truth of God, should bear all the blame and odium, as much as if we were the authors of dissension."
(None of the below is my personal opinion or commentary)
Calvin wrote this treatise in 1543 to present to Emperor Charles V and the leaders of the Holy Roman Empire at the Diet of Speyer. It was meant as a defense of the Protestant Reformation, showing that the movement was not a rebellion or novelty, but a necessary return to biblical Christianity after centuries of corruption in the Roman Church. The overall contention was that The Reformation was not optional or divisive; it was necessary to restore the true worship of God, the purity of doctrine, the proper use of the sacraments, and the right government of the Church. Calvin argued that these four areas had been so deeply corrupted that reform was morally and spiritually unavoidable.
"The last and principal charge which they bring against us is, that we have made a schism in the Church. And here they boldly maintain against us, that in no case is it lawful to break the unity of the Church. How far they do us injustice, the books of our authors bear witness. Now, however, let them take this brief reply that we neither dissent from the Church, nor are aliens from her communion. But, as by this specious name of Church, they are wont to cast dust in the eyes even of persons otherwise pious and righthearted, I beseech your Imperial Majesty, and you, Most Illustrious Princes, first, to divest yourselves of all prejudice, that you may give an impartial ear to our defense; secondly, not to be instantly terrified on hearing the name of Church, but to remember that the Prophets and Apostles had, with the pretended church of their days, a contest similar to that which you see us have in the present day with the Roman Pontiff and his whole train."
"For, since Paul declares that the Church is "built upon the foundation of the apostles and prophets," (Ephesians 2:20) it necessarily follows that any church not resting on this foundation must immediately fall."
1. True Worship of God: Calvin begins with the worship of God, which he calls the chief purpose of human life. He argues that the medieval Church had replaced spiritual worship with superstition, images, ceremonies, and idolatry. He insists that true worship must be governed by Scripture alone and directed solely to God through Christ.
- The Mass had become a human invention that obscured Christ's once-for-all sacrifice.
- Images and relics had displaced the true focus on God.
- Worship had become "outward show," not inward faith.
"If it be inquired, then, by what things chiefly the Christian religion has a standing existence amongst us and maintains its truth, it will be found that the following two not only occupy the principal place, but comprehend under them all the other parts, and consequently the whole substance of Christianity, viz., a knowledge, first, of the mode in which God is duly worshipped; and, secondly of the source from which salvation is to be obtained.."
The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth.
John 4:23
"I know how difficult it is to persuade the world that God disapproves of all modes of worship not expressly sanctioned by His Word. The opposite persuasion 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 God not only regards as fruitless, but also plainly abominates, whatever we undertake from zeal to His worship, if at variance with His command, what do we gain by a contrary course?"
In vain do they worship me, teaching for doctrines the commandments of men.
Matthew 15:9
"Every addition to His word, especially in this matter, is a lie. Mere "will worship" evqeloqrhskei,a is vanity. This is the decision, and when once the judge has decided, it is no longer time to debate."
2. Doctrine of Salvation: Calvin next addresses doctrine, especially salvation and justification:
- The Church had obscured the gospel by teaching salvation through works, indulgences, and the mediation of priests and saints.
- The Reformers restored the biblical truth that justification is by faith alone (Romans 35).
- The grace of Christ, not human merit or sacramental performance, is the only ground of salvation.
"But the only man who thus seeks salvation in Christ is the man who is aware of the extent of his power; that is, acknowledges Him as the only Priest who reconciles us to the Father, and His death as the only sacrifice by which sin is expiated, the divine justice satisfied, and a true and perfect righteousness acquired; who, in fine, does not divide the work between himself and Christ, but acknowledges it to be by mere gratuitous favor that he is justified in the sight of God."
"The dispute is not, whether good works ought to be performed by the pious, and whether they are accepted by God and rewarded by him, but whether, by their own worth, they reconcile us to God; whether we acquire eternal life at their price, whether they are compensations which are made to the justice of God, so as to take away guilt, and whether they are to be confided in as a ground of salvation."
"Here, mighty Emperor, and most Illustrious Princes, it will be necessary to recall to your remembrance what I formerly observed, viz., that the safety of the Church depends as much on this doctrine as human life does on the soul. If the purity of this doctrine is in any degree impaired, the Church has received a deadly wound; and, therefore, when I shall have shown that it was for the greater part extinguished, it will be the same as if I had shown that the Church had been brought to the very brink of destruction."
3. Right Use of the Sacraments: Calvin criticizes the Roman sacramental system for turning signs of grace into magical rites:
- Baptism and the Lord's Supper had been distorted by superstition and false teaching.
- The Mass, in particular, was "the chief pillar of all superstition," making it seem like Christ is repeatedly sacrificed.
- The Reformers sought to restore the true meaning of the sacraments as signs and seals of God's promises, not works that earn grace.
"For seven sacraments were received without any distinction, though Christ appointed two only, the others resting merely on human authority. Yet to these the grace of God was held to be annexed, just as much as if Christ had been present in them. Moreover, the two which Christ instituted were fearfully corrupted. Baptism was so disguised by superfluous additions, that scarcely a vestige of pure and genuine baptism could be traced; while the Holy Supper was not only corrupted by extraneous observances, but its very form was altogether changed."
"For the priest separates himself from the rest of the assembly, and devours apart that which ought to have been brought forward into the midst and distributed. Then, as if he were some successor of Aaron, he pretends that he offers a sacrifice to expiate the sins of the people. But where does Christ once mention sacrifice? He bids us take, eat, and drink."
"Hence that most pestilential superstition, under which, as if the sacraments alone were sufficient for salvation, without feeling any solicitude about faith or repentance, or even Christ himself, they fasten upon the sign instead of the thing signified by it."
4. Church Government: Calvin argues that the Church's government had become tyrannical and corrupt:
- Popes and bishops sought power and wealth, not pastoral care.
- True biblical government by elders, pastors, and teachers had been replaced by hierarchical domination.
- The Reformers reestablished the biblical model of leadership, centered on service and teaching, not control.
"His object in appointing Bishops and Pastors, or whatever the name be by which they are called, certainly was, as Paul declares, that they might edify the Church with sound doctrine. According to this view, no man is a true pastor of the Church who does not perform the office of teaching. But, in the present day, almost all those who have the name of pastors have left that work to others. Scarcely one in a hundred of the Bishops will be found who ever mounts the pulpit in order to teach."
"We know the kind of examination which the Holy Spirit, by the mouth of Paul, (Epistles of Timothy and Titus,) requires a pastor to undergo, and that which the ancient laws of the Fathers enjoin. At the present day, in appointing Bishops is anything of the kind perceived? Nay, how few of those who are raised to the office are endowed even slenderly with those qualities without which they cannot be fit ministers of the Church?"
"But the most crying evil of all is, that they exercise a most cruel tyranny, and that a tyranny over souls. Nay, what is the vaunted power of the Church in the present day, but a lawless, licentious, unrestricted domination over souls, subjecting them to the most miserable bondage? Christ gave to the Apostles an authority similar to that which God had conferred on the Prophets, an authority exactly defined, viz., to act as his ambassadors to men."
"While the Church is oppressed by this tyrannical yoke, any one who dares to say a word against it is instantly condemned as a heretic. In short, to give vent to our grief is a capital offense. And in order to ensure the possession of this insufferable domination, they, by sanguinary edicts, prevent the people from reading and understanding the Scriptures, and fulminate against those who stir any question as to their power."
"It was forbidden by the ancient canons to give two churches to one individual. Well, let this prohibition be as if it had never been. Still, with what gloss will they excuse the absurdity of bestowing five benefices, or more, on one man? of allowing one, and that one sometimes a boy, to possess three bishoprics, seated at such a distance from each other that he could scarcely make the circuit of them in a year, were he to do nothing else?"
"And ancient Synods define the duties of a bishop to consist in feeding the people by the preaching the Word, in administering, the sacraments, in curbing clergy and people by holy discipline, and, in order not to be distracted from these duties, in withdrawing from all the ordinary cares of the present life. In all these duties, presbyters ought to be the bishop's coadjutors. Which of them do the Pope and his Cardinals pretend to perform?"
Calvin repeatedly insists that the Reformers did not seek to destroy the Church but to purify and restore it according to Scripture. He compares the situation to the prophets calling Israel back to God - reformation, not innovation. He argues that remaining silent or passive in the face of corruption would be a greater sin than separation.
"We are accused of rash and impious innovation, for having ventured to propose any change at all on the former state of the Church. What! Even if it has not been done either with out cause or imperfectly? I hear there are persons who, even in this case, do not hesitate to condemn us; their opinion being, that we were indeed right in desiring amendment, but not right in attempting it."
"…it is most unfair not only to boast as if they themselves were innocent, but also to insult over us; and that we, who desire nothing else than unity, and whose only bond of union is the eternal truth of God, should bear all the blame and odium, as much as if we were the authors of dissension."
