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The Institutes of the Christian Religion
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[616] This expression, opus operatum, in connection with the sacraments, has been defined in the following ways: (a) that the sacraments themselves are causes of the operations of God’s grace (b) that the sacraments effect the grace they signify by the inherent power of the sacramental action itself (c) that in the sacraments we find materials and actions which are of themselves efficacious to give grace (d) that the sacraments not only signify inward grace, but have the power of producing it in the soul. In addition to these meanings (which are very similar in content and thrust), Calvin appears to understand the expression, opus operatum, as implying yet another dimension. He seems to define it as “an action which works,” or “an active work,” thereby implying, on the part of the recipient, some active participation which merits the grace of the sacrament. Both the abovementioned definitions of the expression and the implication suggested by it, Calvin strongly repudiates. The sacraments do not have inherent power to produce grace in the soul, nor are they made efficacious by any admixture of human merit which is brought to them by sinful men.
[617] The French adds, “J’appel le acte passif, pourceque Dieu fait le tout, et seulement nous recevons.”–I call the act passive, because God does the whole, and we only receive.
[618] French, “Nous suivons donc de mot à mot la doctrine de Sainct Paul, en ce que nous disons que le peché est remis au Baptesme, quant à la coulpe, mais qu’il demeure toujours quant à la matière, en tous Chretiens jusques à la mort.”–We therefore follow the doctrine of St Paul, word for word, when we say that in Baptism, sin is forgiven as to the guilt, but that it always remains as to the matter in all Christians until death.
[619] Latin, “Exsufflatio.”–French, “Le souffle pour conjurer le diable.”
[620] Vid. Calv. in Epist. de Fugiendis illicitis sacris. Item, Vera Ecclesia Reformandæ Ratio. See also infra, chap. 17 sec. 43. As to the form of baptism, see Cyprian, Lib. 4 Ep. 7.
[621] French, “Au reste, c’est une chose de nulle importance, si on baptise en plongeant du tout dans l’eau celui qui est baptisé, ou en repandant seulement de l’eau sur lui: mais selon la diversité des regions cela doit demeura en la liberté des Eglises. Car le signe est representé en l’un et en l’autre. Combien que le mot mesme de Baptiser signifie du tout plonger et qu’il soit certain que la coustume d’ainsi totalement plonger ait eté anciennement observée en 1’Eglise.”–Moreover, it is a matter of no importance whether we baptise by entirely immersing the person baptised in the water, or only by sprinkling water upon him, but, according to the diversity of countries, this should remain free to the churches. For the sign is represented in either. Although the mere term Baptise means to immerse entirely, and it is certain that the custom of thus entirely immersing was anciently observed in the Church.
[622] In this sentence Calvin makes three assertions: (1) that the mode of baptism is a matter of complete indifference (“not of the least consequence”). (2) that it is evident that the term “baptize” means to immerse. (3) that immersion was the mode used by the primitive Church. These assertions deserve thoughtful consideration. Perhaps the following observations will be helpful: (1) Behind Calvin’s complete infifference to mode lies an important distinction - the distinction between the substance or matter of the sacraments, and the mode or form of the sacraments; or to put it another way, the distinction between the essentials and the accidentals of the sacraments. For Calvin, the essential elements of the proper administration of baptism include: (a) a proper consecration, which includes the words of institution, the promises and obligations connected with the sacrament, and prayer; (b) a proper distribution, which involves the application of water in the name of the Trinity; and (c) a proper reception, which consists of faith, repentance, and an obedient spirit on the part of the recipient (or , in the case of infants, on the part of the parents). Beyond these, other aspects of the sacrament are “not of the least consequence,” but are purely matters of expediency (such as differences of national or local custom, or diversity or climate). (2) The contention that the word translate “baptize” means to immerse is true in many instances of its usage in the Greek classics, so many of which had been rediscovered in the Renaissance which preceded the Reformation period. It was no doubt in these works that Calvin found the word “baptize” to mean “immerse”. However, from a study of its usage in the Septuagient (the Greek translation of the Hebrew Old Testament, made about 250-200 B.C.); and from a careful examination of its usage in the New Testament; we discover that this word, during the history of its usage, enlarged its scope of meaning to include, along with its classical definition of “to submerge, to immerse, and to dip,” the further meanings of “to bathe in or with water, to wash.” It should be noted that two of the most highly regarded Greek lexicons–Thayer’s and Arndt and Gingrich’s–bear witness to this enlarged scope of meaning. As far as the New Testament meaning of the word “baptize” is concerned, it must be decided by a study, in each instance, of its usage in context. Such a study reveals that the word “baptize” does not mean immersion (although immersion could have been used in a number of cases). On the other hand, the same study reveals that “baptize” does not mean pouring or sprinkling either! The word, as used in the New Testament, does not mean a particular mode. Whenever it is used to refer to Christian water baptism, it means “to perform the Christian ceremony of initiation, with its essential elements of consecration, distribution, and reception.” (3) The contention that immersion was the mode used by the primitive Church has more recently been questioned, in the light of a comparison between the writings of the Church Fathers and the archaeological evidence that in any way relates to mode. Such a comparison appears to favor pouring the prevailing mode, with other modes also in use. Excellent studies of this question can be found in Clement F. Rogers’ work, Baptism and Christian Archaeology (Oxford: The Clarendon Press, 1903), and J.G. Davies’ work, The Architectural Setting of Baptism (London, Barrie and Rockliff, 1962).
[623] French, “Car par une mesme raison il faudroit dire, le service meslé que dresserent en Samarie ceux qui etoient la envoyés d’Orient, eut eté agreable a Dieu, veu que depuis ils ne furent plus molestes des betes sauvages.”–For the same reason it would be necessary to say, that the mongrel worship set up in Samaria by those who came from the East was agreeable to God, seeing that thereafter they were not molested by wild beasts.
CHAPTER 16. PÆDOBAPTISM. ITS ACCORDANCE WITH THE INSTITUTION OF CHRIST, AND THE NATURE OF THE SIGN.
[624] The French from the beginning of the chapter is as follows:–”Or d’autant que nous voyons l’observation que nous tenons de baptiser les petits enfans etre impugnée et debatue par aucuns esprits malins, comme si elle n’avoit point eté institutée de Dieu mais inventée nouvellement des hommes, ou pour le moins quelques années apres le tems des Apostres, j’estime qu’il viendra bien à propos, de confermer en cest endroit les consciences imbecilles, et refuter les objections mensonges qui pouroient faire teis seducteurs, pour renverser le verité de Dieu aux cœur des simples, qui ne seraient pas exercités pour repondre a leur cauteles et cavillations.”–Now, inasmuch as we see that the practice which we have of baptising little children is impugned and assailed by some malignant spirits, as if it had not been appointed by God, but newly invented by men, or at least some years after the days of the Apostles, I think it will be very seasonable to confirm weak consciences in this matter, and refute the lying objections which such seducers might make, in order to overthrow the truth of God in the hearts of the simple, who might not be skilled in answering their cavils and objections.
[625] The “analogy of faith,” to which we are to “bring every interpretation of Scripture,” refers to the ultimate rule or standard of interpretation, the final test of all doctrine; namely, the teaching of Scripture as a whole. Analogy suggests comparison; thus we are to compare a proposed interpretation of a specific portion of Scripture with the interpretation which Scripture as a whole; either explicitly or generally, gives to itself. Analogy suggests proportion or measure; thus we are to ascertain the intention and importance of a single text of Scripture in proportion to its place and distribution in the whole body of revealed truth. Analogy also suggests relationship; thus we are to study the particular doctrines of Scriptures in relation to the system of doctrine revealed therein.
[626] This strong assertion must be seen in its relationship to the question of the salvation of elect infants dying in infancy. If they are to have remission of sins, a new nature, and the blessing of eternal life, it is clear that they must be regenerated.
[627] D129 It is instructive to take not of Calvin’s careful restraint and sense of proportion in the previous few sentences. With respect to the question of the manner in which elect infants dying in infancy are saved, Calvin, while presupposing their need and the Spirit’s supply of regeneration (see note on section 18), makes no definite assertion concerning the presence or absence of faith in them. This position of indecision (as Calvin terms it) is commendable, precisely because it does not presume beyond the teaching of Scripture.
[628] In connection with the sacraments, there are three aspects which must be carefully distinguished: 1. the spiritual reality which is signified (what Calvin calls “the thing”) 2. the external sacrament itself (what Calvin calls “the sign”) 3. our understanding of the spiritual significance of the sacrament (as mediated to us by the Word and Spirit). Calvin has called our attention to the very important fact that a particular time order of these aspects is not crucial to the proper use of the sacraments. He asserts that the spiritual reality itself (e.g., regeneration) may either precede or follow the external sacrament (i.e., 1 may precede 2, or 2 may precede 1). The order then, of the three aspects enumerated above could be 1, 2, 3, or 1, 3, 2, or 2, 1, 3. (The reason why the order could not be 2, 3, 1, or 3, 1, 2, or 3, 2, 1, is that, because of that depravity which fills our minds with ignorance and spiritual darkness, our understanding of the sacrament’s spiritual significance [3] must always follow the spiritual reality which is signified [1]). Calvin’s specific interest in this section is, of course, to point out that the third possible order (2, 1, 3) is a live option. That is, the time order (in addition to the other possible orders) could be as follows: 2. the external sacrament itself (e.g., baptism) 1. the spiritual reality which is signified (e.g., regeneration) 3. our understanding of the spiritual significance of the sacrament. And the time lapse between number 2 and numbers 1 and 3 could amount to an indefinite number of years, just as it ordinarily did in the case of circumcised infants in Old Testament times.
[629] See Calv. Cont. Articulos Theologorum Paris. Art 4. Item, Ad. Concil. Trident. Item, Vera Eccles. Reformand. Ratio, et in Append. Nævus in August. Lib. 1 ad Bonifac. et Epist. 28. Ambros. de Vocat. Gentium, Lib. 2 cap. 8, de Abraham. Lib. 2 cap. 11.
[630] French, “Combien qu’il me fasche d’amasser tant de reveries frivoles que pourront ennuyer les lecteurs, toutesfeis pource que Servet, se meslant aussi de mesdire du baptesme des petis enfans, a cuide amener de fort belles raisons, il sera raison de les rabattre brievement.”–Although I am sorry to amass so many frivolous reveries which may annoy the reader, yet as Servetus, taking it upon him to calumniate baptism also, has seemed to adduce very fine arguments, it will be right briefly to dispose of them.
CHAPTER 17. OF THE LORD’S SUPPER, AND THE BENEFITS CONFERRED BY IT.
[631] See August. Hom. in Joann. 31 et 40, &c., Chrysost. Hom. ad Popul. Antioch., 60, 61; et Hom. in Marc. 89.
[632] The degree to which Calvin’s words concerning the Roman Catholic dogma of transubstantiation have become obsolete, during the 390 years following this definitive edition of the Institutes (Geneva, 1559), may be ascertained by comparing his discussion with the answers to questions 347-50 of the official Baltimore Catechism, No. 3, issued in 1449 under the auspices of the Confraternity of Christian Doctrine. We here quote both questions and answers verbatim: 347. What happened when our Lord said: “This is My body...This is My blood”? When Our Lord said, “This is My body,” the entire substance of the bread was changed into His body; and when He said, “This is My blood,” the entire substance of the wine changed into His blood. 348. Did anything of the bread and wine remain after their substance had been changed into Our Lord’s body and blood? After the substance of the bread and wine had been changed into Our Lord’s body and blood, there remained only the appearances of bread and wine. 349. What do we mean by the appearances of bread and wine? By the appearances of bread and wine we mean their color, taste, weight, shape, and whatever else appears to the senses. 350. What is the change of the entire substance of the bread and wine into the body and blood of Christ called? The change of the entire substance of the bread and wine into the body and blood of Christ is called Transubstantiation.
[633] Compare together Ambrose on those who are initiated in the sacraments (cap. 9) and Augustine, De Trinitate, Lib. 3 cap. 10, and it will be seen that both are opposed to transubstantiation.
[634] Calvin, though tactfully refraining from any mention of Luther (whom he held in high regard), obviously has reference to that view of the presence of Christ in the Lord’s Supper historically associated with the Lutheran tradition–a view which has often been called (in contradistinction to transubstantiation) “consubstantiation.” Whereas “transubstantiation” means a change of the substance of the bread and wine into the substance of Christ’s body and blood, “consubstantiation” means that the substance of the bread and wine is accompanied by the substance of Christ’s body and blood. Perhaps three references from Lutheran tradition will suffice to support the contention that this view has been held by that tradition. In his Large Catechism, Martin Luther asserted: The Sacrament of the Alter is the true body and blood of our Lord Jesus Christ, in and under bread and wine, instituted and commanded by the Word of Christ to be eaten and drank by us Christians. In the negative division of Article 7 of the Formula of Concord (1584), two sections are particularly relevant: Section 5. (We reject and condemn the erroneous article) That the body of Christ in the Holy Supper is not received by the mouth together with the bread, but that only bread and wine are received by the mouth, while the body of Christ is taken only spiritually, to wit, by faith. Section 11. (We reject and condemn the erroneous article) That Christ’s body is so confined in heaven that it can in no mode whatever be likewise at one and the same time in many places, or in all the places where the Lord’s Supper is celebrated. Those theologians who followed in the Lutheran tradition (e.g., David Hollaz and Heinrich Schmid) frequently expressed this view in the following manner: In with, and under the bread and wine, Christ presents His true body and blood to be truly and substantially eaten and drank by us.
[635] Gen. 17:10; Exod. 12:11; 17:6; 1 Cor. 10:4.
[636] Exod. 3:2; Psalm 84:8; 42:3; Mt 3:16.
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