Summary of Simon Kistemaker's "Calvinism: Its History, Principles, and Perspectives"

HISTORY OF CALVINISM

The history section of the book has two parts: the biography of John Calvin himself and the development of Calvinism beginning from 16th century until the 20th century. The summary of life’s story of Calvin was divided into two stages: his period of development both as a person and as a thinker and his period of ministry.

1. Brief Biography of John Calvin

His period of development starts with a remark on his superior intellectual ability in his educational engagement. He was also exposed to the world of aristocracy during his younger years. In his university training, he learned the skills in writing and debating. He possessed a legal mind. He was adept in humanistic writings. All these influences prepared him in the formation of a consistent Christian philosophy that molds the mind of succeeding generations.

2. His Ministry

His ministry period was not always characterized with warm acceptance. There were times that he was hated. His experience in Geneva testified about this. The reformation brought about by Calvin in Geneva brought changes in matters of polity, worship, and social transformation. His greatest contribution is through the formulation of his commentaries and the Institutes of Christian Religion and the establishment of Geneva Academy.

3. Historical Development of Calvinism

The historical development of Calvinism began in 16th century. Switzerland was mentioned first by Kistemaker. For him, the reformation in that country could be traced from various personalities such as Calvin, Luther, Zwingli, Bullinger, and Beza. The reformation in France was characterized by intense persecution. The unforgettable St. Bartholomew’s day witnessed to such atrocities committed against the Huguenots in that land. Reformation in Germany was felt strongly in Heidelberg, which was designated by the author as the second Geneva. The character of reformation in England was more political than religious. Hence, the Anglican Church was established. The popular leader in Scottish reformation was found in the person of John Knox.

During the 17th century, the most notable events happened in the Netherlands where Arminianism began. Kistemaker asserts that this theology mothered rationalism, deism, and modernism. In England, the role of the Puritans and the Westminster Assembly were the notable features of reformation during this period. In France, the migration of half million of Huguenots due to political oppression brought the weakening of the nation.

In the 18th century, the turn of events focused on the development in the New England, America. The American Revolution and the Great Awakening were the two momentous events happened in that period. The latter event was led primarily by men of Calvinistic persuasion.

The 19th century in Switzerland signaled the replacement of Calvinism with Rationalism. Voltaire was a popular atheist. Through him, Geneva as the city of God became a godless city. In France, the tide was changed in favor of Protestantism due to the rise to power of Napoleon Bonafarte. The Netherlands during this time produced a man who was used of god to revive Calvinism in the person of Abraham Kuyper.

And the 20th century is but a continuation of the previous century and the challenges to Calvinism are still with us.

PRINCIPLES OF CALVINISM

The principles of Calvinism center on two dominant themes: the sovereignty of God and sphere sovereignty.

God’s sovereignty is affirmed by the fact that God created the entire universe and therefore the existence of God and the authority of his word are inescapable realities in human life. Man can never escape God. God is sovereign in all aspects of life.

Sphere sovereignty is another form for cultural mandate. Man is ruling this world under God. Jesus is the only legitimate King and Ruler of all things. He is sovereign in “art, science, education, politics, economics, and society.”

PERSPECTIVES OF CALVINISM

The perspectives of Calvinism are extended elaboration of the principles of Reformed faith. The focuses are on the political task, educational task, and the social task of the people of God.

The political task is rooted in the firm belief that even the realm of politics must recognize the authority of God’s word. The relationship between the church and the state is clearly defined. The duties of the government, of the citizenry and of the Christian community are set forth as mandated by the word of the Lord.

In the educational task, the myth of neutrality was dismantled. Christian can never be neutral even in matters of educating their children. Parental responsibility is primary in shaping the minds of their children in the word of the Lord. It is the right of parents to choose the kind of education that would help them to achieve their goals in raising God-fearing children. Hence, the need of Christian schools is crucial.

In social task, the community of faith is called to be an agent of change in their society in whatever capacity or in any organization they were involved.

CONCLUSION

The book ends with a challenge to utilize all kinds of communication and social functions to propagate the Reformed faith. Both the suffering and the present government of Jesus must be emphasized in our witness both as an individual and as a community. I appreciate the composition for its orderly arrangement and clear presentation of data. I find the book providing the basic knowledge in Calvinism. It is a good start. However, if one wishes to appreciate the depths of Calvinism, he must refer to other writings on Calvinism to have a wider perspective to know what Calvinism is all about. The journey might be overwhelming but it is a worthy journey. Wide exposure on Calvinism will safeguard us from static mentality and superior spirit. May we find more Calvinists in the future who are true to their faith not only in matters of doctrine but also in life and humility.