Addressing “The Pattern of the Law for Piety,” John Calvin states that the law profits believers in two ways: 1) it instructs us about God’s will and 2) it exhorts Christians to obey it. Given these two functions of the law, which are related to its “third use” (McKee, 266), we may wonder what role the law played in the daily life of Christians in Geneva. We may also wonder how important biblical law was for everyday Christians and how the law was enforced. At one point Calvin says,
Now this scriptural instruction of which we speak has two main aspects. The first is that the love of righteousness, to which we are otherwise not at all inclined by nature, may be instilled and established in our hearts; the second, that a rule be set forth for us that does not let us wander about in our zeal for righteousness. (McKee 271)
Here Calvin seems to indicate that the law has two ways of reforming behavior and inculcating a love for righteousness. First, it seems to establish a natural desire in the believer’s heart to obey the law, which prior to regeneration was not there. Second, the law acts as an external form of enforcement, as a rule that does not let believers wander. In this brief essay I argue that Calvin’s method of instilling of God’s law into God’s people manifests itself in two ways — one, in the organic and unforced social process; the second, externally imposed by legislation. Calvin seeks to navigate between two ways of imposing the law. On the one hand, to leave law-keeping simply up to organic growth may lead to a lack of true enforcement. On the other hand, legislating conformity may create mere external obedience rather than real heart change. As we shall see, both manners of enforcing the law play an important role in Calvin’s Geneva, but both bring potential dangers. We shall begin the discussion of Calvin’s reformation of the use of the law for Christians by highlighting a few examples of how Calvin sees the law play out in Christians’ lives, then turn our attention to each manner of enforcing the law.
The Pattern of the Law for Piety
Calvin argues that at the core of God’s law there are simply two principles. The first concerns what we owe God, and the second concerns what we own our neighbors. (McKee, 256) Thus all of the law can be considered to fall within the scope of these two concerns. Accordingly, it is the Christian’s duty to learn the law and internalize it. The Christian ought to be like a servant prepared to “search out and observe his master’s ways more and more in order to conform and accommodate himself to them.” (McKee, 266). This is the duty of all Christians, and it ought to be pursued on a daily basis.
An important aspect of coming to internalize the law involves learning to recognize that other persons are made in the image of God. Learning to see, respect, and honor the image of God in others is a way of owing God what God is due and owing our neighbors wat they are due as well. The recognition and reverence of the image of God imprinted upon each person will keep Christians from shedding the blood of others, stealing from them, and bearing false witness against the. Recognizing the image of God in others will help Christians see the stranger and give them honor and love. The image of God recognized in others will generate a desire to be generous, giving them what they deserve. (McKee, 276) If honoring God and neighbor through the recognition of a shared image of God is the goal of Christian law keeping, we may wonder, how do Christians grow in their desire to follow the law? As mentioned above there are at least two ways. We will jump into these next time…
contemporary theories of justice and that contemporary atonement theories also influence theories of justice. In order to show the relationship between theories of justice and atonement theories Vidu takes the reader on at +2,000 year long journey detailing various theories of justice and their relationship to atonement theories. He begins by tracing the contours of justice and divine forgiveness in ancient Greece and Rome, however this is primarily for the purpose of setting up a discussion of Patristic thoughts on justice, the law, and Christos Victor (or dramatic theories of atonement). Here he covers Gregory of Nyssa and Augustine’s understanding of law and of atonement. Vidu goes on to address what he calls the “Legal Revolution” during the medieval period. During this period law became more professionalized than ever, and canon law came to the forefront. This created a shift from the patristic age, which saw justice as primarily about reconciliation to seeing justice as objective and commensurate with divine justice. This leads to the “legal based” atonement theories of Anselm and Aquinas, though Dun Scotus bucks this trend. However Dun Scotus deviation from the norm can still be understood as participating within the same overall conversation – except he concludes that law is completely arbitrary, so atonement need not have occurred in a way that “satisfies” the conditions of justice. Vidu also discusses Abelard’s atonement theory, which contrary to popular belief still has justice at its center point. Eventually we get to the Reformation, here the relationship between Law and Atonement becomes even more complicated – due to diverging views of the nature and purpose of the Mosaic law. This variance in views on the Mosaic law leads to a split between how Luther (crudely anti-law) and Calvin (crudely pro-law) understand the atonement. Modernity however represents a completely different shift in the conversation. During modernity morality was severed from legality and law began to be defined primarily as the will of the people. This led to the search for atonement theories which emphasized morality over the legal nature of atonement. Finally we get to the postmodern period which Vidu believes is tied together by its rejection of violence within atonement. Post-modernism has rejected any and all violence and has rejected law as a form of perpetuating violence, and therefore tries to disentangle God from this violence, thereby rejecting violent atonement theories.
