A Year with the Institutes

3.13.1-5

Wed, 01 Jul 2009 01:00:00 EST

1. Justification serves God's honor; and revelation, his justice

Here, indeed, we are especially to note two things: namely, that the Lord's glory should stand undiminished and, so to speak, in good repair, and that our consciences in the presence of his judgment should have peaceful rest and serene tranquility.

We see how often and how earnestly Scripture urges us, wherever righteousness is concerned, to give thanks to God alone. And the apostle even testifies that the Lord's purpose in bestowing righteousness upon us in Christ was "to show us his own righteousness" [Rom. 3:25]. But he immediately adds what the nature of this showing of his righteousness is, in the words: "If he alone is recognized as righteous, and justifying him who has faith in Jesus Christ" [Rom. 3:26 p., cf. Vg.]. Do you see that the righteousness of God is not sufficiently set forth unless he alone be esteemed righteous, and communicate the free gift of righteousness to the undeserving? For this reason he wills that "every mouth be stopped and all the world be rendered accountable to him" [Rom. 3:19 p.]. For, so long as man has anything to say in his own defense, he detracts somewhat from God's glory. Thus in Ezekiel, God teaches how much we glorify his name by recognizing our iniquity. "You shall remember," he says, "your ways and all the crimes with which you have polluted yourselves, and you shall loathe yourselves in your own sight for all the evils you have committed." [Ezek. 20:43, Vg.] "And you shall know that I am the Lord when I shall have bestowed benefits upon you for my name's sake, and not . . . according to your wicked offenses." [Ezek. 20:44, Vg.]

If these things are parts of the true knowledge of God-to be stricken by the awareness of our own iniquity and to reflect that he benefits us, unworthy as we are-why do we attempt, to our great harm, to filch from the Lord even a particle of the thanks we owe his free kindness? Likewise, when Jeremiah proclaims, "Let not the wise man glory in his wisdom, or the rich man in his riches, or the mighty man in his might" [Jer. 9:23, order changed, cf. Vg.], but "let him who glories, glory in the Lord" [I Cor. 1:31, Vg.; cf. Jer. 9:24], does he not imply that God's glory is somewhat diminished if man glories in himself?

Paul accommodates those words to this use when he teaches that every part of our salvation rests with Christ that we may glory in the Lord alone [I Cor. 1:30-31]. His meaning is this: whoever thinks that he has anything at all of his own rises up against God and casts a shadow upon his glory.

2. He who glories in his own righteousness robs God of his honor

Thus the matter stands: we never truly glory in him unless we have utterly put off our own glory. On the other hand, awe must hold this as a universal principle: whoever glories in himself, glories against God. Indeed, Paul considers that the world only becomes subject to God [cf. Rom. 3:19] when men are utterly deprived of any occasion for glorying. Accordingly, Isaiah, when he announces that the justification of Israel will rest in God, adds at the same time "and praise" [Isa. 45:26, Vg.; cf. ch. 45:25, EV]. It is as if he were to say that the elect are justified by the Lord to the end that they may glory in him and in no other. But he had taught in the preceding verse how we ought to glory in the Lord: namely, that we should swear that our righteous acts and our strength are in the Lord [Isa. 45:24]. Note that not a simple confession is required but one confirmed by an oath, lest you should think it something to be discharged by any kind of feigned humility. And let no man here allege that he does not glory in himself at all when without arrogance he recognizes his own righteousness. For there can be no such estimation without engendering confidence, and no confidence without giving birth to glorying.

Therefore, let us remember in all discussion of righteousness to keep this end in view: that the praise of righteousness remain perfect and whole in the Lord's possession, since it was to manifest his own righteousness that-as the apostle attests-he poured out his grace upon us "so that he himself may be righteous, and the justifier of him who has faith in Christ" [Rom. 3:26, Vg.]. Accordingly, in another passage, having stated that the Lord conferred salvation upon us in order to show forth the glory of his name [Eph. 1:6], so to speak, repeating the same thing, he afterward adds: "By grace you have been saved . . . and … by the gift of God, not by works, lest any man should boast" [Eph. 2:8-9 p.]. And Peter, when he points out that we have been called to the hope of salvation so "that we may declare the excellences of him who called us out of darkness into his marvelous light" [I Peter 2:9 p.], doubtless intends that the sole praises of God may so resound in the ears of believers as to overwhelm in deep silence all arrogance of the flesh. To sum up, man cannot without sacrilege claim for himself even a crumb of righteousness, for just so much is plucked and taken away from the glory of God's righteousness.

3. A glance at one's own righteousness provides no peace for the conscience

Now if we ask in what way the conscience can be made quiet before God, we shall find the only way to be that unmerited righteousness be conferred upon us as a gift of God. Let us ever bear in mind Solomon's question: "Who will say, 'I have made my heart clean; I am pure from my sin'?" [Prov. 20:9]. Surely there is no one who is not sunken in infinite filth! Let even the most perfect man descend into his conscience and call his deeds to account, what then will be the outcome for him? Will he sweetly rest as if all things were well composed between him and God and not, rather, be torn by dire torments, since if he be judged by works, he will feel grounds for condemnation within himself? The conscience, if it looks to God, must either have sure peace with his judgment or be besieged by the terrors of hell. Therefore we profit nothing in discussing righteousness unless we establish a righteousness so steadfast that it can support our soul in the judgment of God. When our souls possess that by which they may present themselves fearless before God's face and receive his judgment undismayed, then only may we know that we have found no counterfeit righteousness. The apostle, then, with good reason strongly insists on this point. I prefer to express it in his words rather than mine. "If the promise of the inheritance comes from the law, faith is nullified and the promise is void." [Rom. 4:14, cf. Vg.] He first infers that faith has been nullified and canceled if the promise of righteousness looks to the merits of our works, or depends upon the observance of the law. For no one can ever confidently trust in it because no one will ever come to be really convinced in his own mind that he has satisfied the law, as surely no one ever fully satisfies it through works. Not to seek the proof of this too far afield, every man willing to look upon himself with an honest eye can be his own witness.

And this shows in what deep and gloomy recesses hypocrisy buries men's minds when they so confidently coddle themselves that they do not hesitate to set their self-flatteries against God's judgment as if to compel the suspension of his legal proceedings. But a far different concern troubles and torments believers who sincerely examine themselves. First, then, doubt would enter the minds of all men, and at length despair, while each one reckoned for himself how great a weight of debt still pressed upon him, and how far away he was from the condition laid down for him. See faith already oppressed and extinguished! For to have faith is not to waver, to vary, to be borne up and down, to hesitate, to be held in suspense, to vacillate- finally, to despair! Rather, to have faith is to strengthen the mind with constant assurance and perfect confidence, to have a place to rest and plant your foot [cf. I Cor. 2:5; II Cor. 13:4].

4. Attention to one's own righteousness also nullifies the promises

Paul also adds another point: that the promise will be void and without force. For if the fulfillment of it depends upon our merit, when will we at last have reached a place to deserve God's blessing? Of a truth, this second point follows from the first: the promise will be fulfilled only to those who have faith in him. When, therefore, faith fails, the promise will not remain in force. Consequently, the inheritance arises from faith in order to establish the promise according to grace. For it is abundantly confirmed when it rests solely upon God's mercy, since mercy and truth are joined together by an everlasting bond. That is, whatever God mercifully promises, he also faithfully performs. Thus David, before he asks salvation for himself according to God's word, first states that its cause lies in God's mercy. "Let thy mercies come," he says, "to me, thy salvation according to thy word." [Ps. 119:76; cf. Ps. 118:76, Vg.] And rightly, because it is by his mere mercy alone that God is led to promise. "Therefore, on this point we must establish, and as it were, deeply fix all our hope, paying no regard to our works, to seek any help from them.

Augustine also teaches us to act thus-lest you suppose we are saying something new. "Christ," he says, "will reign forever in his servants. God has promised this; God has said this; if that is not enough, God has sworn it. Therefore, since the promise is firm not according to our merits but according to his mercy, no one ought to proclaim with misgiving what he cannot doubt." Also Bernard: " 'Who . . . can be saved?' the disciples of Christ ask. But Jesus replies: 'With men this is impossible, but not with God' [Matt. 19:25-26 p.]. This is our whole confidence; this, our sole comfort; this, the whole reason for our hope. But, sure of Christ's ability, what do we say of his will? 'Who knows whether he deserves hate or love?' [Eccl. 9:1, Vg.] 'Who knows the mind of the Lord, or who has been his counselor?' [Rom. 11:34; cf. Isa. 40:13.] Here, now, plainly there is need of faith to help us; here truth must succor us, that what is hidden from us in the Father's heart may be revealed through the Spirit, and his Spirit testifying may persuade our hearts that we are the children of God [Rom. 8:16]. It is needful, moreover, that he persuade by freely calling and justifying us through faith. In these things, surely, there is a certain intermediate passage from eternal predestination to future glory."

Let us conclude briefly as follows: Scripture shows that God's promises are not established unless they are grasped with the full assurance of conscience. Wherever there is doubt or uncertainty, it pronounces them void. Again, it declares that these promises do nothing but vacillate and waver if they rest upon our own works. Therefore, righteousness must either depart from us or works must not be brought into account, but faith alone must have place, whose nature it is to prick up the ears and close the eyes-that is, to be intent upon the promise alone and to turn thought away from all worth or merit of man. Thus Zechariah's famous prophecy is fulfilled: when the iniquity of this land will be removed, each man "will invite his friend under his vine and under his fig tree" [Zech. 3:9-10]. There the prophet implies that believers will not enjoy true peace until they have obtained forgiveness of sins. For we must grasp this analogy in the prophets: when they discuss Christ's Kingdom, they set forth God's outward blessings as figures of spiritual goods. Hence Christ is called "King of peace" [Isa. 9:6] and "our peace" [Eph. 2:14] because he quiets all agitations of conscience. If we ask the means, we must come to the sacrifice by which God has been appeased. For anyone unconvinced that God is appeased by that one atonement in which Christ endured his wrath will never cease to tremble. In short, we must seek peace for ourselves solely in the anguish of Christ our Redeemer.

5. Faith in God's free grace alone gives us peace of conscience and gladness in prayer

But why do I use a rather obscure testimony? Paul consistently denies that peace or quiet joy are retained in consciences unless we are convinced that we are "justified by faith" [Rom. 5:1]. At the same time he declares the source of this assurance: it is when "God's love has been poured into our hearts through the Holy Spirit" [Rom. 5:5]. It is as if he had said that our souls cannot be quieted unless we are surely persuaded that we are pleasing to God. Hence also in another passage he exclaims on behalf of all the godly, "Who will separate us from the love of God which is in Christ?" [Rom. 8:35, 39, conflated]. For we shall tremble even at the slightest breath until we arrive at that haven, but we shall be secure even in the darkness of death so long as the Lord shows himself our shepherd [cf. Ps. 23:1, 4]. Therefore, those who prate that we are justified by faith because, being reborn, we are righteous by living spiritually have never tasted the sweetness of grace, so as to consider that God will be favorable to them. Hence, it also follows that they no more know the right way to pray than do the Turks and other profane nations. For, as Paul attests, faith is not true unless it asserts and brings to mind that sweetest name of Father-nay, unless it opens our mouth freely to cry, "Abba, Father" [Gal. 4:6; Rom. 8:15]. He expresses this more clearly elsewhere: "In Christ we have boldness and access with confidence through . . . faith in him" [Eph. 3:12 p.]. This surely does not take place through the gift of regeneration, which, as it is always imperfect in this flesh, so contains in itself manifold grounds for doubt. Therefore, we must come to this remedy: that believers should be convinced that their only ground of hope for the inheritance of a Heavenly Kingdom lies in the fact that, being en-grafted in the body of Christ, they are freely accounted righteous. For, as regards justification, faith is something merely passive, bringing nothing of ours to the recovering of God's favor but receiving from Christ that which we lack.

3.13.1-7

Thu, 02 Jul 2009 01:00:00 EST

1. Four classes of men with regard to justification

To make this matter clearer, let us examine what kind of righteousness is possible to man through the whole course of his life; let us, indeed, make a fourfold classification of it. For men are either (1) endowed with no knowledge of God and immersed in idolatry, or (2) initiated into the sacraments, yet by impurity of life denying God in their actions while they confess him with their lips, they belong to Christ only in name; or (3) they are hypocrites who conceal with empty pretenses their wickedness of heart, or (4) regenerated by God's Spirit, they make true holiness their concern.

In the first instance, when they are to be judged according to their natural gifts, not one spark of good will be found in them from the top of their heads to the soles of their feet, unless perhaps we would accuse Scripture of falsehood when it sets off all the sons of Adam with these titles: that they are wicked and inflexible of heart [Jer. 17:9]; that the whole imagination of men's hearts is evil from their first years [Gen. 8:21]; "that their thoughts are vain" [Ps. 94:11, cf. Comm.]; that they have not the fear of God before their eyes [cf. Ex. 20:20]; that "no one of them understands or seeks after God" [Ps. 14:2]. In short, that they are flesh [Gen. 6:3]. By this word are meant all those works which Paul lists: "fornication, impurity, immodesty, licentiousness, idolatry, sorcery, enmity, strife, jealousy, anger, quarreling, dissension, party spirit, envy, murder," and everything foul and abominable that can be imagined [Gal. 5:19-21, cf. Vg.]. This, then, is the worth on which they should be proud to rely!

But if anyone among them excels in that decency of morals which has some appearance of holiness among men, still, because we know that God cares nothing for outward splendor, we must penetrate to the very source of the works if we should wish these to have any value for righteousness. We must investigate deeply, I say, from what disposition of the heart these works come forth. Now, although here a vast field for discussion lies open, still, because the matter can be disposed of in a very few words, I will be as brief as possible in what I teach.

2. The virtues of unbelievers are God-given

To begin with, I do not deny that all the notable endowments that manifest themselves among unbelievers are gifts of God. And I do not so dissent from the common judgment as to contend that there is no difference between the justice, moderation, and equity of Titus and Trajan and the madness, intemperance, and savagery of Caligula or Nero or Domitian, or between the obscene lusts of Tiberius and the continence of Vespasian, in this respect, and-not to tarry over individual virtues and vices- between observance and contempt of right and of laws. For there is such a great difference between the righteous and the unrighteous that it appears even in the dead image thereof. For if we confuse these things, what order will remain in the world? Therefore, the Lord has not only engraved such a distinction between honorable and wicked deeds in the minds of individual men but often confirms it also, by the dispensation of his providence. For we see that he bestows many blessings of the present life upon those who cultivate virtue among men. Not because that outward image of virtue deserves the least benefit of him; but it pleases him so to prove how much he esteems true righteousness, when he does not allow even external and feigned righteousness to go without a temporal reward. Hence, there follows what we just now acknowledged: that all these virtues-or rather, images of virtues-are gifts of God, since nothing is in any way praiseworthy that does not come from him.

3. No true virtue without true faith

Yet what Augustine writes is nonetheless true: that all who are estranged from the religion of the one God, however admirable they may be regarded on account of their reputation for virtue, not only deserve no reward but rather punishment, because by the pollution of their hearts they defile God's good works. For even though they are God's instruments for the preservation of human society in righteousness, continence, friendship, temperance, fortitude, and prudence, yet they carry out these good works of God very badly. For they are restrained from evil-doing not by genuine zeal for good but either by mere ambition or by self-love, or some other perverse motive. Therefore, since by the very impurity of men's hearts these good works have been corrupted as from their source, they ought no more to be reckoned among virtues than the vices that commonly deceive on account of their affinity and likeness to virtue. In short, when we remember the constant end of that which is right-namely, to serve God-whatever strives to another end already deservedly loses the name "right." Therefore, because they do not look to the goal that God's wisdom prescribes, what they do, though it seems good in the doing, yet by its perverse intention is sin. He therefore concludes that all Fabriciuses, Scipios, and Catos in their excellent deeds have sinned in that, since they lacked the light of faith, they did not apply their deeds to the end to which they ought to have applied them. Therefore, true righteousness was not in them, because duties are weighed not by deeds but by ends.

4. Without Christ there is no true holiness

Moreover, if what John says is true, that there is no life apart from the Son of God [I John 5:12], "those who have no part in Christ, whatever they may be, whatever they may do or undertake, yet hasten all their lives to destruction and to the judgment of eternal death. In agreement with this idea is the statement of Augustine's: "Our religion distinguishes the just from the unjust not by the law of works but by that of faith, without which what seemed good works are turned into sins." He also beautifully expresses the same thought in another passage when he compares the zeal of such men to a runner off his course. For the more strenuously anyone runs who is off the path, the farther he gets from his goal, and the more pitiable he therefore becomes. Consequently, Augustine contends that it is better to limp on the path than to run outside it. Finally, since there is no sanctification apart from communion with Christ, it is evident that they are evil trees; they can bear fruits beautiful and comely to the sight, and even sweet to the taste, but not at all good. From this we easily discern that whatever a man thinks, plans, or carries out before he is reconciled to God through faith is accursed, not only of no value for righteousness, but surely deserving condemnation. Yet why do we argue over this as if it were something doubtful, when it has already been proved by the apostle's testimony that "without faith it is impossible for anyone to please God" [Heb. 11:6]?

5. Righteousness before God comes not from works, though ever so good, but from grace

But the proof will shine even clearer if we set the grace of God directly against the natural condition of man. For Scripture everywhere proclaims that God finds nothing in man to arouse him to do good to him but that he comes first to man in his free generosity. For what can a dead man do to attain life? Yet when he illumines us with knowledge of himself, he is said to revive us from death [John 5:25], to make us a new creature [II Cor. 5:17]. In this metaphor we see that God's generosity toward us is often commended, especially by the apostle. "God," he says, "who is rich in mercy, out of the great love with which he loved us, even when we were dead through our sins, made us alive together with Christ," etc. [Eph. 2:4-5.] Elsewhere, in discussing under Abraham as type the general calling of believers, he says: "It is God who brings the dead to life and calls things that are not as though they were" [Rom. 4:17, cf. Vg.]. If we are nothing, what, I ask, can we do? In the history of Job, therefore, the Lord strongly restrains this arrogance, in the words: "Who anticipates me, that I should repay him? For all things are mine" [Job 41:11 p.; cf. ch. 41:2, Vg.]. Paul, explaining this statement [Rom. 11:35], draws the inference: let us not suppose that we bring anything to the Lord but the sheer disgrace of need and emptiness.

Therefore, in the passage cited above, to prove that we have attained the hope of salvation by his grace alone, not by works [cf. Eph. 2:8-9], he states that "we are his creatures, since we have been reborn in Christ Jesus for good works, which God prepared beforehand that we should walk in them" [Eph. 2:10, cf. Vg.]. It is as if he said: Who of us can boast that he has appealed to God by his own righteousness when our first capacity for well-doing flows from regeneration? For, as we have by nature been created, oil will sooner be pressed from a stone than any good work from us. It is truly wonderful that man, condemned to such disgrace, dares still assume that he has anything left. Let us therefore admit, with this very great instrument of God, that the Lord "called us with a holy calling, not according to our works, but according to his purpose and . . . grace" [II Tim. 1:8 p.], and that "the generosity and love of God our Savior was manifested toward us, for he saved us, not because of deeds done by us in righteousness, but on account of his own mercy, . . . that we might be justified by his grace and be made heirs of eternal life" [Titus 3:4-5, 7 p.]. By this confession we deprive man of all righteousness, even to the slightest particle, until, by mercy alone, he is reborn into the hope of eternal life, since if the righteousness of works brings anything to justify us, we are falsely said to be justified by grace. Obviously, the apostle was not forgetful when he declared justification free, since he proves in another passage that grace would no longer be grace if works availed [Rom. 11:6]. And what else does the Lord mean when he says that he "came not to call the righteous but sinners" [Matt. 9:13]? If only sinners are admitted, why do we seek entry through feigned righteousness?

6. Man can contribute nothing to his own righteousness

The thought repeatedly returns to my mind that there is danger of my being unjust to God's mercy when I labor with such great concern to assert it, as if it were doubtful or obscure. But since our ill will is such that it never yields to God that which is his, unless it is powerfully compelled, I am obliged to dwell on this a little longer. Now as Scripture is sufficiently clear on this matter, I shall contend by means of its words rather than my own. Isaiah, when he has described the universal destruction of mankind, beautifully adds the order of restoration: "The Lord saw it, and it appeared evil in his sight. . . . He saw that there was no man, and wondered that there was no one to intervene; and he entrusted salvation to his own arm, and with his own righteousness strengthened himself" [Isa. 59:15-16 p.]. Where are our righteous acts if what the prophet says is true: that there is no one who helps the Lord to recover his salvation? Thus another prophet, when he represents the Lord as acting to reconcile sinners to himself, says: "I will betroth you to me forever … in righteousness, judgment, grace, and mercy. … I will say to her who has not obtained mercy, you have attained mercy" [Hos. 2:19, 23 p.]. If a covenant of this sort, which is clearly the first union of us with God, depends upon God's mercy, no basis is left for our righteousness.

And I should like to learn from those who pretend that man goes to meet God with some work righteousness whether they think there can -be any other righteousness at all than that which is accepted by God. If it is mad to think so, what acceptable thing can come to God from his enemies, all of whom he spurns with all their doings? Truth testifies that all of us, I say, are mortal and open enemies of our God [cf. Rom. 5:10; Col. 1:21] until we are justified and received into friendship. If justification is the beginning of love, what righteousness of works will precede it? To turn aside that pestilent arrogance, John faithfully reminds us how we did not first love Him [I John 4:10]. And the Lord had at an earlier time taught this very thing through his prophet. "I will love them with a willing love," he says, "for my anger has turned from them." [Hos. 14:4 p.] If his love has willingly inclined itself to us, surely it is not aroused by works.

But the ignorant mass of men suppose this to mean only that no one has deserved Christ's completion of our redemption but that in entering into possession of redemption we are aided by our own works. Nay, rather, however we may have been redeemed by Christ, until we are engrafted into his fellowship by the calling of the Father, we are both the heirs of darkness and death and the enemies of God. For Paul teaches that we are not cleansed and washed of our uncleanness by Christ's blood except when the Spirit works that cleansing in us [I Cor. 6:11]. Peter, meaning to say the same thing, asserts that the sanctification of the Spirit is effectual "for obedience and for sprinkling with the blood of Christ" [I Peter 1:2]. If we are sprinkled through the Spirit with the blood of Christ for purification, let us not think that before this cleansing we were anything other than is a sinner without Christ. Therefore let this be regarded as a fact: the beginning of our salvation is a sort of resurrection from death into life, because when it has been granted to us to believe in Christ for his sake [Phil. 1:29], then at last we begin to pass over from death into life.

7. Righteousness is a thing of the heart

Under this condition are included those who are listed as the second and third classes in the above-mentioned division. For impurity of conscience proves that both classes have not yet been regenerated by the Spirit of God. On the other hand, the absence of regeneration in them shows their lack of faith. From this it is clear that they have not yet been reconciled to God, not yet been justified in his sight, inasmuch as men attain these benefits only by faith. What can sinners, estranged from God, bring forth except what is hateful to his judgment? All ungodly men, and especially all hypocrites, are puffed up with this stupid assurance because, however much they recognize that their hearts teem with impurities, still if they bring forth any well-seeming works, they think these worthy not to be despised by God. Hence arises the pernicious error that, convicted of a wicked and evil mind, they still cannot be compelled to confess themselves empty of righteousness. Even when they acknowledge themselves unrighteous because they cannot deny it, they still claim for themselves some righteousness.

The Lord eloquently refutes this vanity through the prophet: "Ask," he says, "the priests to decide this question, 'If one carries holy flesh in the skirt of his garment . . . and touches . . . bread ... or any other food, does it become holy?' The priests answered, 'No.' Then Haggai said, 'If one polluted in soul touches anything of these, does it not become unclean?' The priests replied, 'It will become unclean.' Haggai said, 'So it is with this people . . . before me, says the Lord, and so with every work of their hands, and everything that they offer me will be unclean' " [Hag. 2:11-14 p.]. Would that this utterance could obtain credit with us, or duly lodge in our memory! For there is no one, howsoever wicked in his whole life, who can let himself be persuaded of what the Lord here clearly declares. As soon as any very wicked person has performed one or another of the duties of the law, he does not doubt that it will be accounted to him as righteousness; but the Lord proclaims that no sanctification can be acquired from this action unless the heart has first been well cleansed. And not content with this, he declares that all the works that come forth from sinners are contaminated with impurity of heart. Take, then, the name of righteousness from those works which are condemned as works of pollution by the Lord's mouth! And with what a fitting comparison does he demonstrate this! For the objection could have been raised that what the Lord had commanded is inviolably holy. But he takes the opposite position, that it is no wonder things sanctified in the law of the Lord are contaminated by the filth of the wicked. For by handling something sacred, the unclean hand profanes it.

3.13.8-14

Fri, 03 Jul 2009 01:00:00 EST

8. Person and work

He beautifully treats the same matter also in Isaiah, saying: "Bring no more vain offering; incense is an abomination to me. . . . My soul hates your new moons and solemn feasts; they have become a burden to me, I am weary of bearing them. When you spread forth your hands, I will hide my eyes from you; even though you multiply prayer, I will not listen; for your hands are full of blood. Wash yourselves, make yourselves clean, remove the evil of your thoughts . . ." [Isa. 1:13-16 p.; cf. ch. 58:1-5]. What does this mean, that the Lord abominates the observance of his law? Surely, he despises nothing that is of the genuine observance of the law, the beginning of which he everywhere teaches to be a true fear of his name. Once that is taken away not only are all the things offered to him trifles but loathsome and abominable filth.

Now let the hypocrites go, and keeping wickedness wrapped up in their hearts, let them try to win God's favor by works! In this way they will more and more anger him. For "the sacrifices of the wicked are an abomination to him, but the prayer of the upright is acceptable to him" [Prov. 15:8 p.]. We therefore hold to be beyond doubt what ought to be a mere commonplace even to one indifferently versed in the Scriptures, that in men not yet truly sanctified works manifesting even the highest splendor are so far away from righteousness before the Lord that they are reckoned sins.

Accordingly, they have spoken very truly who have taught that favor with God is not obtained by anyone through works, but on the contrary works please him only when the person has previously found favor in his sight. And here we must faithfully keep the order to which Scripture leads us by the hand. Moses writes: "The Lord had regard for Abel and his works" [Gen. 4: 4 p.]. Do you see that he points out how the Lord is favorable to men before he has regard for their works? Therefore, purification of heart must precede, in order that those works which come forth from us may be favorably received by God. For the statement of Jeremiah is always in force, that the eyes of God have regard for truth [Jer. 5:3]. That it is faith alone, moreover, by which men's hearts are purified, the Holy Spirit has declared through the mouth of Peter [Acts 15:9]. From this it is evident that the first foundation lies in true and living faith.

9. Also, true believers do no good works of themselves

Now let us examine what righteousness is possessed by those whom we have placed in the fourth class. We confess that while through the intercession of Christ's righteousness God reconciles us to himself, and by free remission of sins accounts us righteous, his beneficence is at the same time joined with such a mercy that through his Holy Spirit he dwells in us and by his power the lusts of our flesh are each day more and more mortified; we are indeed sanctified, that is, consecrated to the Lord in true purity of life, with our hearts formed to obedience to the law. The end is that our especial will may be to serve his will and by every means to advance his glory alone.

But even while by the leading of the Holy Spirit we walk in the ways of the Lord, to keep us from forgetting ourselves and becoming puffed up, traces of our imperfection remain to give us occasion for humility. Scripture says: There is no righteous man, no man who will do good and not sin [Eccl. 7:21, Vg.; cf. I Kings 8:46]. What sort of righteousness will they obtain, then, from their works? First, I say that the best work that can be brought forward from them is still always spotted and corrupted with some impurity of the flesh, and has, so to speak, some dregs mixed with it. Let a holy servant of God, I say, choose from the whole course of his life what of an especially noteworthy character he thinks he has done. Let him well turn over in his mind its several parts. Undoubtedly he will somewhere perceive that it savors of the rottenness of the flesh, since our eagerness for well-doing is never what it ought to be but our great weakness slows down our running in the race. Although we see that the stains that bespatter the works of the saints are plainly visible, though we admit that they are only the slightest spots, will they not offend God's eyes, before which not even the stars are pure [Job 25:5]? We have not a single work going forth from the saints that if it be judged in itself deserves not shame as its just reward.

10. He who thinks he has his own righteousness misunderstands the severity of the law

Next, even if it were possible for us to have some wholly pure and perfect works, yet, as the prophet says, one sin is enough to wipe out and extinguish every memory of that previous righteousness [Ezek. 18:24]. James agrees with him: "Whoever," he says, "fails in one point, has become guilty of all" [James 2:10 p.]. Now since this mortal life is never pure or devoid of sin, whatever righteousness we might attain, when it is corrupted, oppressed, and destroyed, by the sins that repeatedly follow, could not come into God's sight or be reckoned to us as righteousness.

In short, when it is a question of the righteousness of works, we must have regard not for the work of the law but for the commandment. Therefore, if righteousness is sought from the law we will in vain bring forward one work or another, but unceasing obedience to the law is necessary. Therefore, God does not, as many stupidly believe, once for all reckon to us as righteousness that forgiveness of sins concerning which we have spoken in order that, having obtained pardon for our past life, we may afterward seek righteousness in the law; this would be only to lead us into false hope, to laugh at us, and mock us. For since no perfection can come to us so long as we are clothed in this flesh, and the law moreover announces death and judgment to all who do not maintain perfect righteousness in works, it will always have grounds for accusing and condemning us unless, on the contrary, God's mercy counters it, and by continual forgiveness of sins repeatedly acquits us. Therefore, what I said at the beginning always holds good: if we are judged by our own worth, whatever we plan or undertake, with all our efforts and labors we still deserve death and destruction.

11. Believers' righteousness is always faith righteousness

We must strongly insist upon these two points: first, that there never existed any work of a godly man which, if examined by God's stern judgment, would not deserve condemnation; secondly, if such a work were found (something not possible tor man), it would still lose favor-weakened and stained as it is by the sins with which its author himself is surely burdened.

This is the pivotal point of our disputation. For on the beginning of justification there is no quarrel between us and the sounder Schoolmen: that a sinner freely liberated from condemnation may obtain righteousness, and that through the forgiveness of sins; except that they include under the term "justification" a renewal, by which through the Spirit of God we are remade to obedience to the law. Indeed, they so describe the righteousness of the regenerated man that a man once for all reconciled to God through faith in Christ may be reckoned righteous before God by good works and be accepted by the merit of them. But on the contrary, the Lord declares that for Abraham he reckoned faith as righteousness [Rom. 4:3], not at the time when Abraham was as yet serving idols but after he had for many years excelled in holiness of life. Therefore, Abraham had long worshiped God with a pure heart, and kept such obedience to the law as can be kept by mortal man. Yet he still had a righteousness set in faith. From this we infer, according to Paul's reasoning, that it was not of works [Eph. 2:9]. Similarly, when a prophet says, "The just shall live by faith" [Hab. 2:4], the statement does not apply to impious and profane persons, whom the Lord by turning them to faith may justify, but the utterance is directed to believers, and to them life is promised by faith. Paul also removes all doubt when, to confirm that idea, he takes this verse of David's: "Blessed are they whose transgressions are forgiven" [Ps. 32:1; 31:1, Vg.; cf. Rom. 4:7]. It is certain that David is not speaking concerning the ungodly but of believers, such as he himself was. For he spoke from the prompting of his own conscience. Therefore, we must have this blessedness not just once but must hold to it throughout life. Finally, he testifies that the embassy of free reconciliation with God is published not for one day or another but is attested as perpetual in the church [cf. II Cor. 5:18-19]. Accordingly, to the very end of life, believers have no other righteousness than that which is there described. For Christ ever remains the Mediator to reconcile the Father to us; and his death has everlasting efficacy: namely, cleansing, satisfaction, atonement, and finally perfect obedience, with which all our iniquities are covered. And Paul does not say to the Ephesians that we have the beginning of salvation from grace but that we have been saved through grace, "not by works, lest any man should boast" [Eph. 2:8-9].

12. Evasions of opponents

The evasions that the Schoolmen seek here in order to escape do not help them out. They say: Good works are not as important in their intrinsic worth as to be sufficient to obtain righteousness, but their great value lies in "accepting grace." Accordingly, because they are compelled to admit that here works righteousness is always imperfect, they concede that as long as we live we need forgiveness of sins to supply the defect of works; but that the transgressions "committed are compensated by works of supererogation.

I reply that "accepting grace," as they call it, is nothing else than his free goodness, with which the Father embraces us in Christ when he clothes us with the innocence of Christ and accepts it as ours that by the benefit of it he may hold us as holy, pure, and innocent. For Christ's righteousness, which as it alone is perfect alone can bear the sight of God, must appear in court on our behalf, and stand surety in judgment. Furnished with this righteousness, we obtain continual forgiveness of sins in faith.

Covered with this purity, the sordidness and uncleanness of our imperfections are not ascribed to us but are hidden as if buried that they may not come into God's judgment, until the hour arrives when, the old man slain and clearly destroyed in us, the divine goodness will receive us into blessed peace with the new Adam. There let us await the Day of the Lord in which, having received incorruptible bodies, we will be carried into the glory of the Heavenly Kingdom [cf. I Cor. 15:45 ff.].

13. One who speaks of "supererogatory" works misunderstands the sharpness of God's demand and the gravity of sin

If these things are true, surely no works of ours can of themselves render us acceptable and pleasing to God; nor can even the works themselves please him, except to the extent that a man, covered by the righteousness of Christ, pleases God and obtains forgiveness of his sins. For God has not promised the reward of life for particular works but he only declares that the man who does them shall live [Lev. 18:5], leveling that well-known curse against all those who do not persevere in all things [Deut. 27:26; Gal. 3:10]. The fiction of partial righteousness is abundantly refuted by these statements, where no other righteousness than the complete observance of the law is allowed in heaven.

Their usual loose talk about "works of supererogation" providing sufficient compensation is no sounder. Why? Do they not always return to the position from which they have already been driven, that he who partly keeps the law is to that extent righteous by works? What no one of sound judgment will concede to them they too shamelessly assume as a fact. The Lord often testifies that he recognizes no righteousness of works except in the perfect observance of his law. What perversity is it for us, when we lack righteousness, in order not to seem deprived of all glory -that is, utterly to have yielded to God-to boast of some little bits of a few works and try through other satisfactions to pay for what is lacking?

"Satisfactions have already been effectively demolished, so that they ought not even to come to our minds in a dream. I say that those who talk such nonsense do not realize what an execrable thing sin is in God's sight. Truly, they should have understood that men's whole righteousness, gathered together in one heap, could not make compensation for a single sin. "For we see that man was so cast away and abandoned by God for one transgression that he lost at the same time all capacity to recover his salvation [Gen. 3:17]. Therefore, the capacity to make satisfaction was taken away. Those who preen themselves on it surely will never satisfy God, to whom nothing is pleasing or acceptable that comes forth from his enemies. Now God's enemies are all those to whom he determines to impute sins. Therefore, our sins must be covered and forgiven before the Lord recognizes any work of ours. From this it follows that forgiveness of sins is free, and those who thrust in any satisfactions wickedly blaspheme it. Let us therefore, after the apostle's example, "forgetting what lies behind and straining forward to what lies before us," run our race, pressing "on toward . . . the prize of the upward call" [Phil. 3:13-14 p.].

14. Even the perfect fulfillment of our obligation would bring us no glory; but this also is not at all possible!

To boast about works of supererogation-how does this square with the injunction laid upon us that, when we have done whatever is commanded us, we call ourselves "unworthy servants," and say that "we have done no more than we ought to have done" [Luke 17:10 p.]? To speak before God is not to pretend or lie but to determine within yourself what you hold for certain. Therefore, the Lord bids us sincerely perceive and consider within ourselves that we perform no unrequired duties for him but render him our due service. And rightly! For we are servants obligated to render so many services that we cannot perform them, even though all our thoughts and all our members were turned to the duties of the law. Consequently, his statement, "When you have done whatever is commanded you," is as much as to say that all the righteous acts of men-and more-belonged to one alone. How dare we, then, since we, every one, are very far away from this goal, boast that we have accumulated something beyond the measure due?

Now there is no reason for any man to object that, though he partly fails in the necessary duties, nothing prevents him from extending his endeavor beyond them. This fact we must accept completely: that there is nothing that can come to mind which contributes to the honoring of God or the love of neighbor that is not comprised within God's law. But if it is a part of the law, let us not boast of voluntary liberality when we are constrained by necessity.

3.13.15-21

Sat, 04 Jul 2009 01:00:00 EST

15. God is entitled to all that we are and have; hence there can be no supererogatory works

Now they improperly apply to this matter Paul's boasting that among the Corinthians he voluntarily yielded his right, which he could otherwise have used if he had wished; and he devoted to them not only what he owed out of duty but bestowed a free service beyond the bounds of duty [I Cor. 9:1 ff.]. But they should have paid attention to the reason there indicated, that his action might not become an offense to the weak [I Cor. 9:12]. For evil and deceitful workmen recommended themselves by this false show of kindness in order to gain favor for their dangerous doctrines and to breathe hatred upon the gospel, so that it was necessary for Paul either to imperil the doctrine of Christ or to oppose such devices. Well then, if for a Christian man it is a matter of indifference to give offense when he can abstain from it, I admit the apostle performed some work of supererogation for the Lord. But if this was duly required of a prudent steward of the gospel, I say that he did what he ought. Finally, even if such a reason is not apparent, this statement of Chrysostom is always true: all our belongings have the same status as the possessions of slaves, which by right belong to their master himself. And Christ did not conceal this in his parable, for he asks what thanks we shall give our servant when after a whole day of various tasks he returns to us at evening [Luke 17:7-9]. Yet it can happen that he labored with greater industry than we would have dared demand. Granted. Still, he did nothing that was not required of the condition of servitude. For he with his whole capacity is ours.

I am not speaking of the sort of supererogations that such persons wish to display before God, for they are trifles that he never either commanded or approves, nor will he accept them when account of them is to be rendered before him. In this sense only, we agree that there are works of supererogation-namely, those of which it is said in the prophet: "Who has required this of your hands?" [Isa. 1:12, cf. Vg.]. But let them remember what is said of them in another place: "Why do you spend your money, and not for bread; why do you use up your labor, and not for repletion?" [Isa. 55:2 p.]. Indeed, it is not very laborious for these leisured rabbis to dispute these matters under the shade in easy chairs. But when that supreme Judge sits in his judgment seat such windy opinions will have to vanish. It is this that we had to seek: what confidence we can bring to his judgment seat in our defense, not what we can talk about in the schools and corners.

16. No trust in works and no glory in works!

In this respect there are two plagues that we must especially banish from our minds: we must not put any confidence in the righteousness of works, and we must not ascribe to works any glory.

In teaching that all our righteous deeds are foul in God's sight unless these derive a good odor from Christ's innocence, Scripture consistently dissuades us from confidence. Works can only arouse God's vengeance unless they be sustained by his merciful pardon. Thus they leave us nothing but to implore our Judge for mercy with that confession of David's: that no one will be justified before him if he demands a reckoning from his servants [Ps. 143:2 p.]. But when Job says: "If I have acted wickedly, woe to me! but if justly, I will not lift up my head" [Job 10:15 p.], although he is concerned with that highest righteousness of God, to which not even the angels answer, he at the same time shows that when it comes to God's judgment, nothing remains to all mortals but to keep silence. "For it not only concerns the fact that Job prefers to yield willingly rather than to struggle perilously against God's severity but signifies that he did not experience any other righteousness in himself than what at the first moment would wither before God's face.

When confidence is banished, all glorying also must necessarily depart. For who would accord credit for righteousness to works, trust in which trembles at God's sight? We must therefore come whither Isaiah calls us: "In God all the seed of Israel shall triumph and glory" [Isa. 45:25 p.]; for what he says elsewhere is very true, that we are "the planting of the glory of God" [Isa. 61:3 p.]. "The mind will then be duly cleansed when it does not in any respect settle back in the confidence, or exult in the glory, of works. But this error disposes stupid men to be puffed up with false and lying confidence because they always lodge in works the cause of their salvation.

17. In no respect can works serve as the cause of our holiness

The philosophers postulate four kinds of causes to be observed in the outworking of things. If we look at these, however, we will find that, as far as the establishment of our salvation is concerned, none of them has anything to do with works, For Scripture everywhere proclaims that the efficient cause of our obtaining eternal life is the mercy of the Heavenly Father and his freely given love toward us. Surely the material cause is Christ, with his obedience, through which he acquired righteousness for us. What shall we say is the formal or instrumental cause but faith? And John includes these three in one sentence when he says: "God so loved the world that he gave his only-begotten Son that everyone who believes in him may not perish but have eternal life" [John 3:16]. As for the final cause, the apostle testifies that it consists both in the proof of divine justice and in the praise of God's goodness, and in the same place he expressly mentions three others. For so he speaks to the Romans: "All have sinned and lack the glory of God; moreover, they are justified freely by his grace" [Rom. 3:23-24; cf. Eph. 1:6, cf. Vg.]. Here you have the head and primal source: that God embraced us with his free mercy. There follows: "Through the redemption which is in Christ Jesus" [Rom. 3:24]. Here you have, as it were, the material cause by which righteousness is brought about for us. In the words "through faith in his blood" [Rom. 3:25 p.], is shown the instrumental cause whereby the righteousness of Christ is applied to us. Lastly, he adds the final cause when, to demonstrate his righteousness, he says, "In order that he himself may be righteous, and the justifier of him who has faith in Christ" [Rom. 3:26, Vg.]. And to note also, by the way, that this righteousness stands upon reconciliation, he expressly states that Christ was given as reconciliation. Thus also in the first chapter of Ephesians he teaches that we are received into grace by God out of sheer mercy, that this comes about by Christ's intercession and is apprehended by faith, and that all things exist to the end that the glory of divine goodness may fully shine forth [Eph. 1:3-14]. Since we see that every particle of our salvation stands thus outside of us, why is it that we still trust or glory in works? The most avowed enemies of divine grace cannot stir up any controversy with us concerning either the efficient or the final cause, unless they would deny the whole of Scripture. They falsely represent the material and the formal cause, as if our works held half the place along with faith and Christ's righteousness. But Scripture cries out against this also, simply affirming that Christ is for us both righteousness and life, and that this benefit of righteousness is possessed by faith alone.

18. The sight of good works, however, can strengthen faith

Now the saints quite often strengthen themselves and are comforted by remembering their own innocence and uprightness, and they do not even refrain at times from proclaiming it. This is done in two ways: either comparing their good cause with the evil cause of the wicked, they thence derive confidence of victory, not so much by the commendation of their own righteousness as by the just and deserved condemnation of their adversaries. Or, without comparison with others, while they examine themselves before God, the purity of their own conscience brings them some comfort and confidence.

We shall look at the first reason later. Now concerning the second, let us briefly explain how what we said above agrees with it: that under God's judgment we must not put any trust in works, or glory in any esteem of them. The agreement lies in this: that the saints, when it is a question of the founding and establishing of their own salvation, without regard for works turn their eyes solely to God's goodness. Not only do they betake themselves to it before all things as to the beginning of blessedness but they repose in it as in the fulfillment of this. A conscience so founded, erected, and established is established also in the consideration of works, so far, that is, as these are testimonies of God dwelling and ruling in us. Inasmuch, therefore, as this reliance upon works has no place unless you first cast the whole confidence of your mind upon God's mercy, it ought not to seem contrary to that upon which it depends. Therefore, when we rule out reliance upon works, we mean only this: that the Christian mind may not be turned back to the merit of works as to a help toward salvation but should rely wholly on the free promise of righteousness. But we do not forbid him from undergirding and strengthening this faith by signs of the divine benevolence toward him. For if, when all the gifts God has bestowed upon us are called to mind, they are like rays of the divine countenance by which we are illumined to contemplate that supreme light of goodness; much more is this true of the grace of good works, which shows that the Spirit of adoption has been given to us [cf. Rom. 8:15].

19. Works as fruits of the call

When, therefore, the saints by innocence of conscience strengthen their faith and take from it occasion to exult, from the fruits of their calling they merely regard themselves as having been chosen as sons by the Lord. Accordingly, the statement of Solomon: "In the fear of the Lord one has strong confidence" [Prov. 14:26], and the fact that in order to be heard by him the saints sometimes use this calling of God to witness that they have walked before him in uprightness and simplicity [cf. Gen. 24:40; II Kings 20:3] are matters that have no place in laying a foundation to strengthen the conscience but are of value only when taken a posteriori. For there is nowhere that fear which is able to establish full assurance. And the saints are conscious of possessing only such an integrity as intermingled with many vestiges of the flesh. But since they take the fruits of regeneration as proof of the indwelling of the Holy Spirit, from this they are greatly strengthened to wait for God's help in all their necessities, seeing that in this very great matter they experience him as Father. And they cannot do even this unless they first apprehend God's goodness, sealed by nothing else than the certainty of the promise. For if they begin to judge it by good works, nothing will be more uncertain or more feeble; for indeed, if works be judged of themselves, by their imperfection they will no less declare God's wrath than by their incomplete purity they testify to his benevolence.

In sum, they so proclaim God's benefits as not to turn away from God's freely given favor, in which, as Paul testifies, there is set "length, breadth, depth, and height" [Eph. 3:18]. It is as if he said: "Wherever the minds of the godly turn, however high they mount up, however far and wide they extend, still they ought not to depart from the love of Christ but should apply themselves wholly to meditating upon it. For in itself it embraces all dimensions." Therefore, he says that it excels and overtops all knowledge, and that when we acknowledge how much Christ loved us we are "filled with all the fullness of God" [Eph. 3:19]. As elsewhere, while Paul boasts that the godly are victors in every contest, he soon adds the reason: "on account of him who loved us" [Rom. 8:37 p.].

20. Works are God's gift and cannot become the foundation of self-confidence for believers

We now see that the saints have not a confidence in works that either attributes anything to their merit, since they regard them solely as gifts of God from which they may recognize his goodness and as signs of the calling by which they realize their election, or in any degree diminishes the free righteousness that we attain in Christ, since it depends upon this and does not subsist without it. Augustine expresses this idea in few words but elegantly when he writes: "I do not say to the Lord, 'Despise not the works of my hands.' [Ps. 138:8; cf. Ps. 137:8, Vg.] 'I have sought the Lord with my hands and am not deceived.' [Ps. 77:2; cf. Ps. 76:3, Vg.] But I do not commend the works of my hands, for I fear lest, when Thou lookest upon them, thou mayest find more sins than merits. This only I say, this I ask, this I desire: despise not the works of thy hands; see in me thy work, not mine. For if thou sees mine, thou wilt condemn it. If thou sees thine own, thou wilt crown it. For whatever good works are mine are from thee." He gives two reasons why he dared not vaunt his works before God: because if he has anything of good works, he sees in them nothing of his own; and secondly, because these are also overwhelmed by a multitude of sins. From this it comes about that his conscience feels more fear and consternation than assurance. Therefore, he would like God to look upon his good deeds only that, recognizing the grace of his own call in them, he may finish the work he has begun.

27. Sense in which good works are sometimes spoken of as a reason for divine benefits

The fact that Scripture shows that the good works of believers are reasons why the Lord benefits them is to be so understood as to allow what we have set forth before to stand unshaken: that the efficient cause of our salvation consists in God the Father's love; the material cause in God the Son's obedience; the instrumental cause in the Spirit's illumination, that is, faith; the final cause, in the glory of God's great generosity. These do not prevent the Lord from embracing works as inferior causes. But how does this come about? Those whom the Lord has destined by his mercy for the inheritance of eternal life he leads into possession of it, according to his ordinary dispensation, by means of good works. What goes before in the order of dispensation he calls the cause of what comes after. In this way he sometimes derives eternal life from works, not intending it to be ascribed to them; but because he justifies those whom he has chosen in order at last to glorify them [Rom. 8:30], he makes the prior grace, which is a step to that which follows, as it were the cause. But whenever the true cause is to be assigned, he does not enjoin us to take refuge in works but keeps us solely to the contemplation of his mercy. What sort of thing is this teaching of the apostle: "The wages of sin is death; the grace of the Lord, eternal life" [Rom. 6:23]? Why does he not contrast righteousness with sin, as he contrasts life with death? Why does he not make righteousness the cause of life, as he does sin that of death? For thus an antithesis would duly have been set up that is somewhat broken by this variation. But the apostle intended by this comparison to express what was true: namely, that death is owing to men's deserts but life rests solely upon God's mercy.

In short, by these expressions sequence more than cause is denoted. For God, by heaping grace upon grace, from the former grace takes the cause for adding those which follow that he may overlook nothing for the enrichment of his servants. And he so extends his liberality as to have us always look to his freely given election, which is the source and beginning. For, although he loves the gifts which he daily confers upon us, seeing that they proceed from that source, still it is our part to hold to that free acceptance, which alone can support our souls; and so to subordinate to the first cause the gifts of the Holy Spirit he then bestows, that they may nowise detract from it.

An Introduction to, "A Year with the Institutes"

Fri, 01 Jan 2010 01:00:00 EST

Princeton Theological Seminary Invites the Church and the Academy to Read Calvin Together in 2009 in "A Year with the Institutes"

Princeton Theological Seminary is inviting the church, the academy, and individual Christians around the world to celebrate the 500th anniversary of John Calvin's birth by participating in "A Year with the Institutes," a daily reading of Calvin's major work, The Institutes of the Christian Religion, during 2009. Calvin, the most important founding theologian of the Reformed theological tradition, was born July 10, 1509. His Institutes represent a systematized approach to Reformed theology, written with a pastor's heart in service to the church of Calvin's day.

Princeton Seminary, through its Center of Continuing Education, will provide a daily reading schedule and text of a three-to-six-page section of the 1559 version of the Institutes for each day of 2009, except Sundays and Christmas Day, online on its web site (www.ptsem.edu). The readings, using the McNeill/Battles translation of the Institutes, thanks to permission from Westminster John Knox Press, will also be provided in audio format, as a podcast, with sections read by oral performers from around the country. Michael Brothers, an assistant professor of speech communication in ministry at Princeton Seminary, will direct this part of the project.

Each week an invited scholar or pastor will provide a reflection paper on that week's readings on the web site, and participants will be able to comment on both the readings and the reflection papers.

The project was the brainchild of Princeton Seminary's Christian education assistant professor Gordon Mikoski, who decided to read through the Institutes as part of his Christian devotional practice to commemorate the anniversary year of Calvin's birth. As he told friends and colleagues about his idea, they wanted to join him.

"While browsing through the Westminster John Knox book display at the American Academy of Religion meeting in November, I came upon new copies of the Institutes," Mikoski said. "It occurred to me that reading them cover-to-cover from January 1 through December 31, 2009 would be an appropriate way to honor Calvin's life and work."

Mikoski believes such disciplined reading of the Institutes can remind the church of its rooting in God, not itself. Calvin wrote that "we are not our own; insofar as we can, let us forget ourselves and all that is ours. Conversely, we are God's: let his wisdom and will therefore rule all our actions; let all parts of our life accordingly strive toward him as our only lawful goal." (Institutes 3.7.1)

Mikoski's project was enthusiastically received by the Erdman Center of Continuing Education, which is sponsoring a number of events in 2009 to celebrate the Calvin anniversary. The first of these is 2009's first global Calvin conference, "Calvin and the Church Today," January 20-23, 2009. For more information on these events, visit www.ptsem.edu/calvin2009.

Princeton Seminary hopes pastors, lay people, and scholars will take this opportunity to read and interact with the work of a theological giant in the Reformed tradition, with a community of Christians across the church and the world.

In addition to Mikoski and Brothers, steering committee members for the project include students Jason Santos, Michael Gyura, Katherine Douglass; Raymond Bonwell, director of programs for the Center of Continuing Education; Barbara Chaapel, the Seminary's director of communications; and Joyce MacKichan Walker, a member of the pastoral staff of Nassau Presbyterian Church in Princeton.

For information about how to participate in "A Year with the Institutes," and for answers to questions, visit www.ptsem.edu/calvin2009 or email calvin2009@ptsem.edu.

Princeton Theological Seminary was founded in 1812, the first seminary established by the General Assembly of the Presbyterian Church. It is the largest Presbyterian Seminary in the country, with more than 600 students in six graduate degree programs.