CALVIN ON THE SACRAMENTS
(The following are notes from my reading of The Institutes Book 4 chapter 15. Some earlier material is quoted to help form my understanding of chapter 15. Page numbers are listed for my own reference. I am using the 2008 edition translated by Henry Beveridge.)
Christ became man that we may become sons of God, these sons of God are brothers with Christ. We must be engrafted into Christ that God may be our father. This union between Christ and man is an important thread that runs throughout Calvin’s thought. Calvin never denied the requirement of faith for this union, “the intervention of faith [is] necessary to our being spiritually engrafted into Christ.” (306A) While, at the very same time, Calvin could comfortably claim that the sacrament of baptism engrafts the recipient into Christ (877C). He names this as the particular benefit of baptism, “Baptism is the initiatory sign by which we are admitted to the fellowship of the church, that being engrafted into Christ we may be accounted children of God.” (859A)
Only upon the presuppositions of the modern evangelical type should we assume that there is any conflict between saying that “faith engrafts one into Christ” and saying that “baptism engrafts one into Christ.” Such a segregated view requires that sacraments become a work completed by man, as it assumes a total separation between faith and sacrament. The result of this position is the belief that correct participation in the sacrament (ordinances) serves to justify the authenticity of a person’s prior faith. Faith is completely separated from the sacraments.
Conversely Calvin sees a fundamental connection between sacraments and faith. The Holy Spirit works through the seal of the sacraments, faith is the work of the Spirit. The testimony of the Spirit is, “engraved on our hearts by way of seal, and thus seals the cleansing and sacrifice of Christ.” (349D)
There are three witnesses on earth, “…water blood, and Spirit…” (349D) these three agree in one.
HOW DOES CALVIN DEFINE SACRAMENTS
1.) General Definition of Sacrament
Calvin offers up several definitions of sacrament. In its most general form Calvin sees a sacrament as, “generally all the signs which God ever commanded men to use, that he might make them sure and confident of the truth of his promises.” (852C)
Calvin lists many signs throughout the Scriptures which he takes to be sacraments, but he wants to deal with specifically the ordinary sacraments of the church, which Calvin sees as two, baptism and the supper. (854B)
2.) Sacraments as Physical
More specifically Calvin defines a sacrament as something which is external, something physical, by which men are graciously sealed in assurance of the Father’s love.
He writes that it is “…an external sign, by which the Lord seals on our conscience his promise of good-will toward us, in order to sustain the weakness of our faith.” 843B
Calvin approves of the definition given by Augustine who declared a sacrament to be, “a visible sign of a sacred thing, or a visible form of an invisible grace…” 843C
Calvin calls sacraments “earthly elements.” (844C) He goes on to favorably quote Chrysostom who says that God “delivers spiritual things under visible things visible.” (844E)
Calvin affirms the view of Augustine. Augustine called the sacraments the promises of God in “graphic bodily form…” (845E)
3.) Sacraments as Ceremony
The sacraments of the church are now ceremonies. It is by sacramental ceremony that believers are united together into a common faith. (853D)
Through sacramental ceremony, “…God enters into covenant with us…” and “… there promises to cover and efface any guilt and penalty which we may have incurred by transgression, and reconciles us to himself in his only begotten Son…” (853E)
“…sacraments are ceremonies, by which God is pleased to train his people…” (853F)
The sacramental signs, Calvin says, can also rightly be called ceremony. “… if you prefer it the signs here employed are ceremonies.” 853D
If the signs can be rightly called ceremonies, let’s apply the term to this passage from Calvin. “God therefore, truly performs whatever he promises and figures by signs [ceremony]; nor are the signs [ceremonies] without effect, for they prove that he is their true and faithful author.” 852E
4.) Sacraments as Memorial
Our assurance is based on the belief that God sees the covenant signs. The remembrance is not tied up in the mind of the recipient, but rather God is reminded. A memorial is not dependent on man, a memorial is for God. When God remembers the covenant he acts. The Tree of Life in the Garden of Eden and the rainbow after the flood, both of these Calvin considers a form of sacrament. Both are physical signs by which God assures his people. Calvin seems to emphasize that it is man who must be reminded. But the idea of a memorial must go further than the mind of man, if it is to be of any comfort at all, man must know that God remembers his covenant. It isn’t enough that man knows, he must be assured that God, who is a covenant-keeping God, remembers and acts to uphold the promises. Even in the account of the rainbow, God declares that when “I [God] see it, I [God] will Remember.” Physical things became memorial sacraments by the word of God. “… when they were inscribed with the word of God, a new form was given to them: they began to be what they previously were not.” (852E)
5.) Role of Recipient
From the outset, it is of use to point to Calvin’s understanding of the role that the recipient of a sacrament has. The role of the recipient is passive. To consider that the partaker has an active role is, for Calvin, simply “trifling talk.” It is further, “repugnant to the very nature of sacraments, which God appointed in order that believers, who are void and in want of all good, might bring nothing of their own, but simply beg. Hence it follows, that in receiving them they do nothing which deserves praise, and that in this action (which in respect of them is merely passive) no work can be ascribed to them.” (857C)
WHAT DO SACRAMENTS DO?
1.) Genuinely Offer Christ to the Recipient.
The sacraments like the gospel, offer Christ to its recipients. “…let it be a fixed point that the office of the sacraments differs not from the word of God; and this is to hold forth and offer Christ to us, and, in him, the treasures of heavenly grace.” (851D)
“no divine promise has ever been offered to man except in Christ, and that hence when they remind us of any divine promise, they must of necessity exhibit Christ.” (854-B2)
2.) Impart the Holy Spirit.
God works through the means of the sacraments to confer upon his people the gift of the Holy Spirit.
“The Holy Spirit, whom the sacraments do not bring promiscuously to all, but whom the Lord specially confers on his people… and causes them to bear fruit.” (852B)
3.) Establish Faith
Calvin is very careful to say that the sacraments are only effectual through the power of the Spirit. “It is the work of the Holy Spirit to commence, maintain and establish faith…” (847C) Having said this, Calvin seems comfortable saying that the sacraments establish faith. While he could’ve chosen to say that the sacraments only increase an already existing faith, he writes that faith is established and increased by them. He writes, “… our Lord has instituted them for the express purpose of helping to establish and increase our faith.” 847B This argument is not contradictory as Calvin himself points out that, “…the sacraments duly perform their office when accompanied by the Spirit…“ (847B)
Calvin’s distinction between the external element and the power of the Holy Spirit in no way hinders a belief in sacramental efficacy. Rather, this distinction properly grounds sacramental efficacy in the work of the Spirit, through the means of the elements.
To further illustrate, we should ask the question, how does the Spirit ordinarily accomplish the establishment of faith? Calvin says that the testimony of the Spirit “is engraved on our hearts by way of seal, and thus seals the cleansing and sacrifice of Christ.” page 349D. Through the sacraments the sacrifice of Christ is sealed to the recipient.
The Spirit works faith in the heart of man, the Spirit works through sacramental seals. Empty seals are meaningless, an impersonal seal must also be considered meaningless. Seals are active and applied to a particular person. Said another way, something specific is being sealed to someone in particular. Faith and seals (assurance) are two facets of the same thing. Calvin’s view of the sacraments cannot be separated from his understanding of faith.
CALVIN SEES FAITH AS INSEPARABLE FROM ASSURANCE
Calvin gives a systematic treatment of theology, on this point he does not lose sight of the whole. It’s helpful to understand this point while reading The Institutes.
Calvin says that it isn’t enough that men view God as the only being worthy of worship. But men must practice true piety which includes full assurance of God as their loving father that genuinely loves and cares for them. Calvin holds that faith isn’t void of knowledge, but rather he defines faith in terms of knowledge.
“Faith consists in the knowledge of God and Christ…” (356B)
“…faith, is, for good reason, occasionally termed in the Scripture understanding (Col 2:2); and knowledge…” (365A)
The content of this knowledge must include the knowledge of God as a paternal father. This is most foundational to Calvin’s conception of faith. Faith is knowledge, but not all knowledge is faith. For Calvin faith is defined by the content of that knowledge, which must include the knowledge of God as a merciful father. God must not only be recognized a true judge, but man must know that he intends good for them. This knowledge of grace is what the sacraments seal upon the hearts of men.
“For, until men feel that they owe everything to God, that they are cherished by his paternal care, and that he is the author of all their blessings, so that naught is to be looked for away from him, they will never submit to him in voluntary obedience; no, unless they place their entire happiness in him, they will never yield up their whole selves to him in truth and sincerity.” (7C)
“Both word and sacraments, therefore, confirm our faith, bringing under view the kind intention of our heavenly Father, in the knowledge of which the whole assurance of our faith depends, and by which its strength is increased; and the Spirit also confirms our faith when by engraving that assurance on our minds, he renders it [FAITH] effectual.” (848A)
The ordinary assurance of our faith depends on the sacraments. Without assurance, what is faith? The Spirit works through the sacraments to engrave that assurance upon our hearts.
“For we are allured to seek God when told that our safety is treasured up in him; and we are confirmed in this when he declares that he studies and takes an interest in our welfare. Hence there is need of the gracious promise, in which he testifies that he is a propitious Father; since there is no other way in which we can approach to him, the promise being the only thing on which the heart of man can recline. For this reason, the two things, mercy and truth, are uniformly conjoined in the Psalms as having a mutual connection with each other. For it were of no avail to us to know that God is true, did He not in mercy allure us to himself; nor could we of ourselves embrace this mercy did He not in mercy allure us to himself…” page 359E
It is only with the affirmation of assurance that we have faith, this assurance is given to us by the Holy Spirit. A seal of assurance is engraved upon the heart, so when Calvin refers to the sacraments as a seal and as assurance, this is no light matter. Faith requires assurance, there can be no possibility of faith without it. They are two facets of the same thing.
“We shall now have a full definition of faith if we say that it is a firm and sure knowledge of the divine favor toward us, founded on the truth of a free promise in Christ, and revealed to our minds, and sealed on our hearts, by the Holy Spirit.” page 360A
“the elect alone have that full assurance which is extolled by Paul, and by which they are enabled to cry, Abba, Father.” page 362B
“…faith is not true unless it enables us to appear calmly in the presence of God. Such boldness springs only from confidence in the divine favor and salvation. So true is this, that the term faith is often used as equivalent to confidence.” page 365B
“…he only is a true believer, who, firmly persuaded that God is reconciled, and is a kind Father to him, hopes everything from his kindness, who, trusting to the promises of the divine favor, with undoubting confidence anticipates salvation; as the apostle shows in these words, ‘We are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end’ (Heb 3:14).” page 366A
“Wherefore, faith apprehending the love of God has the promise both of the present and the future life, and ample security for all blessings.” page 373
Closing Notes
After trying to understand Calvin’s position on the role of the sacraments, I think the following quote offers a real insight into his position. Calvin says that the testimony of the Holy Spirit is “…engraved on our hearts by way of seal, and thus seals the cleansing and sacrifice of Christ.” (349D)
I think that it is significant that he chose the term “engrave.” As far as historical covenant signs go, the idea of engraving, or cutting is fundamental to the Jewish identity. From this section alone, I’m not certain that what I am going to say can be absolutely proven. However, it seems that baptism isn’t totally disconnected from the cutting, or engraving, of circumcision. Such an engraving is one which leaves a permanent mark. This mark identified the members of the Jewish community, but there was also a requirement for a circumcision of the heart. If it isn’t intentional, it is very strange that Calvin would speak about the Holy Spirit engraving, or cutting, its testimony onto the heart of man. It seems more likely that Calvin used the language of engraving to tie the sacrament of baptism to the thing which circumcision pointed to. Through baptism the Holy Spirit engraves its testimony onto the heart of man, is this different from the circumcision of the heart?