Calvin On The Sum Of The Christian Life



(The Christian philosophy of unworldliness and self-denial; we are not our own, we are God’s, 1–3)

1. We are not our own masters, but belong to God

Even though the law of the Lord provides the finest and best-disposed method of ordering a man’s life, it seemed good to the Heavenly Teacher to shape his people by an even more explicit plan to that rule, which he had set forth in the law. Here, then, is the beginning of this plan: the duty of believers is “to present their bodies to God as a living sacrifice, holy and acceptable to him,” and in this consists the lawful worship of him [Rom. 12:1]. From this is derived the basis of the exhortation that “they be not conformed to the fashion of this world, but be transformed by the renewal of their minds, so that they may prove what is the will of God” [Rom. 12:2]. Now the great thing is this: we are consecrated and dedicated to God in order that we may thereafter think, speak, meditate, and do, nothing except to his glory. For a sacred thing may not be applied to profane uses without marked injury to him.

If we, then, are not our own [cf. I Cor. 6:19] but the Lord’s, it is clear what error we must flee, and whither we must direct all the acts of our life.

We are not our own: let not our reason nor our will, therefore, sway our plans and deeds. We are not our own: let us therefore not set it as our goal to seek what is expedient for us according to the flesh. We are not our own: in so far as we can, let us therefore forget ourselves and all that is ours.

Conversely, we are God’s: let us therefore live for him and die for him. We are God’s: let his wisdom and will therefore rule all our actions. We are God’s: let all the parts of our life accordingly strive toward him as our only lawful goal [Rom. 14:8; cf. I Cor. 6:19]. O, how much has that man profited who, having been taught that he is not his own, has taken away dominion and rule from his own reason that he may yield it to God! For, as consulting our self-interest is the pestilence that most effectively leads to our destruction, so the sole haven of salvation is to be wise in nothing and to will nothing through ourselves but to follow the leading of the Lord alone.

Let this therefore be the first step, that a man depart from himself in order that he may apply the whole force of his ability in the service of the Lord. I call “service” not only what lies in obedience to God’s Word but what turns the mind of man, empty of its own carnal sense, wholly to the bidding of God’s Spirit. While it is the first entrance to life, all philosophers were ignorant of this transformation, which Paul calls “renewal of the mind” [Eph. 4:23]. For they set up reason alone as the ruling principle in man, and think that it alone should be listened to; to it alone, in short, they entrust the conduct of life. But the Christian philosophy1 bids reason give way to, submit and subject itself to, the Holy Spirit so that the man himself may no longer live but hear Christ living and reigning within him [Gal. 2:20].

2. Self-denial through devotion to God

From this also follows this second point: that we seek not the things that are ours but those which are of the Lord’s will and will serve to advance his glory. This is also evidence of great progress: that, almost forgetful of ourselves, surely subordinating our self-concern, we try faithfully to devote our zeal to God and his commandments. For when Scripture bids us leave off self-concern, it not only erases from our minds the yearning to possess, the desire for power, and the favor of men, but it also uproots ambition and all craving for human glory and other more secret plagues. Accordingly, the Christian must surely be so disposed and minded that he feels within himself it is with God he has to deal throughout his life.2 In this way, as he will refer all he has to God’s decision and judgment, so will he refer his whole intention of mind scrupulously to Him. For he who has learned to look to God in all things that he must do, at the same time avoids all vain thoughts. This, then, is that denial of self which Christ enjoins with such great earnestness upon his disciples at the outset of their service [cf. Matt. 16:24]. When it has once taken possession of their hearts, it leaves no place at all first either to pride, or arrogance, or ostentation; then either to avarice, or desire, or lasciviousness, or effeminacy, or to other evils that our self-love spawns [cf. II Tim. 3:2–5]. On the other hand, wherever denial of ourselves does not reign, there either the foulest vices rage without shame or if there is any semblance of virtue, it is vitiated by depraved lusting after glory. Show me a man, if you can, who, unless he has according to the commandment of the Lord renounced himself, would freely exercise goodness among men. For all who have not been possessed with this feeling have at least followed virtue for the sake of praise. Now those of the philosophers who at any time most strongly contended that virtue should be pursued for its own sake3 were puffed up with such great arrogance as to show they sought after virtue for no other reason than to have occasion for pride. Yet God is so displeased, both with those who court the popular breeze4 and with such swollen souls, as to declare that they have received their reward in this world [Matt. 6:2, 5, 16], and to make harlots and publicans nearer to the Kingdom of Heaven than are they [Matt. 21:31]. Yet we have still not clearly explained how many and how great are the obstacles that hinder man from a right course so long as he has not denied himself. For it was once truly said: “A world of vices is hidden in the soul of man.”5 And you can find no other remedy than in denying yourself and giving up concern for yourself, and in turning your mind wholly to seek after those things which the Lord requires of you, and to seek them only because they are pleasing to him.

3. Self-renunciation according to Titus, ch. 2

In another place, Paul more clearly, although briefly, delineates the individual parts of a well-ordered life. “The grace of God has appeared, bringing salvation to all men, training us to renounce irreligion and worldly passions and to live sober, upright, and godly lives, in the present age; awaiting our blessed hope, and the appearing of the glory of our great God and of our Savior Jesus Christ, who gave himself for us to redeem us from all iniquity and to purify for himself a people of his own who are zealous for good deeds.” [Titus 2:11–14.] For, after he proffered the grace of God to hearten us, in order to pave the way for us to worship God truly he removed the two obstacles that chiefly hinder us: namely, ungodliness, to which by nature we are too much inclined; and second, worldly desires, which extend more widely. And by ungodliness, indeed, he not only means superstition but includes also whatever contends against the earnest fear of God. Worldly lusts are also equivalent to the passions of the flesh [cf. I John 2:16; Eph. 2:3; II Peter 2:18; Gal. 5:16; etc.]. Thus, with reference to both Tables of the Law, he commands us to put off our own nature and to deny whatever our reason and will dictate. Now he limits all actions of life to three parts: soberness, righteousness, and godliness. Of these, soberness doubtless denotes chastity and temperance as well as a pure and frugal use of temporal goods, and patience in poverty. Now righteousness embraces all the duties of equity in order that to each one be rendered what is his own [cf. Rom. 13:7].6 There follows godliness, which joins us in true holiness with God when we are separated from the iniquities of the world. When these things are joined together by an inseparable bond, they bring about complete perfection. But, nothing is more difficult than, having bidden farewell to the reason of the flesh and having bridled our desires—nay, having put them away—to devote ourselves to God and our brethren, and to meditate, amid earth’s filth, upon the life of the angels. Consequently, Paul, in order to extricate our minds from all snares, recalls us to the hope of blessed immortality, reminding us that we strive not in vain [cf. I Thess. 3:5]. For, as Christ our Redeemer once appeared, so in his final coming he will show the fruit of the salvation brought forth by him. In this way he scatters all the allurements that becloud us and prevent us from aspiring as we ought to heavenly glory. Nay, he teaches us to travel as pilgrims in this world7 that our celestial heritage may not perish or pass away.

Excerpted from:

Calvin, John. Calvin (The Library of Christian Classics) (pp. 1040-1041). Presbyterian Publishing Corporation. Kindle Edition.

Also found in:

Calvin, John. Golden Booklet of the True Christian Life . Baker Publishing Group. Kindle Edition.