Journal: Journal of the Evangelical Theological Society
Volume: JETS 37:3 (Sep 1994)
Article: Tensions In Calvin’s View Of Faith: Unexamined Assumptions In R. T. Kendallís Calvin And English Calvinism To 1649
Author: Stephen Thorson

JETS 37:3 (September 1994) p. 413

Tensions In Calvin’s View Of Faith:
Unexamined Assumptions In R. T. Kendallís
Calvin And English Calvinism To 1649

Stephen Thorson*

As a reaction to the works-righteousness that the Reformers saw in Catholic sacerdotalism, the Reformation watchword sola fide represented a needed turn to the object—that is, to God’s word of promise. On the other hand the Reformers’ reaction to the ex opere operatum objectivity of the Catholic sacraments represented a necessary turn to the subject—in this case, to man’s faith. Various Reformation theologies worked out different solutions to the tension between God’s grace and man’s faith.

In a recent book R. T. Kendall tries to demonstrate that Calvin had an objective view of man’s assurance of salvation, while most of his followers held a more subjective view of assurance. He also claims that Calvin’s doctrine of faith and assurance is based on an atonement by Jesus that is universal.1 Kendall believes that the universal nature of the atonement for Calvin has not been acknowledged by the majority of those calling themselves Calvinists. Fortunately this paper does not have to adjudicate such a controversial claim, one that Kendall himself merely assumes.2 For this paper, as well as for Kendall, the interest lies elsewhere—that is, in Calvin’s view of faith, especially his view of the temporary faith of the reprobate.

Kendall implicitly assumes that Calvin’s descriptions of faith are consistent, even monolithic. “What stands out in these descriptions is the given, intellectual, passive, and assuring nature of faith. What is absent is a need for gathering faith, voluntarism, faith as man’s act, and faith that must await experimental knowledge to verify its presence.”3 The latter description, according to Kendall, is exactly what the doctrine of faith became for the later Calvinists, beginning with Beza and finally epitomized in the Westminster Confession.

Kendall’s fourfold distinction will provide the outline for our examination of Calvin’s view of faith. This paper will attempt to demonstrate that

* Stephen Thorson is a consultant pediatrician at the United Mission to Nepal, PO Box 126, Kathmandu, Nepal.

JETS 37:3 (September 1994) p. 414

Calvin himself was largely responsible for any later confusion among his followers. Although Kendall is primarily correct in his analysis, he simplifies Calvin in order to lay the blame, so to speak, on later Calvinists. This paper will occasionally try to supplement Calvin’...