Yet there is an inconsistency even in Calvin's regime; for he had the zeal of the old Catholic Church in giving over to the civil power those he wished to punish, as in the case of Servetus. He even intruded into the circle of social life, and established a temporal rather than a spiritual theocracy; and while he overthrew the episcopal element, he made a distinction, not recognized in the primitive church, between clergy and laity. As for religious toleration, it did not exist in any country or in any church; there was no such thing as true evangelical *******. All the Reformers attempted, as well as the Catholics, a compulsory unity of faith;and this is an impossibility. The Reformers adopted a catechi**, or a theological system, which all communicants were required to learn and accept. This is substantially the acceptance of what the Church ordains. Creeds are perhaps a necessity in well-organized ecclesiastical bodies, and are not unreasonable; but it should not be forgotten that they are formulated doctrines made by men, on what is supposed to be the meaning of the Scriptures, and are not consistent with the right of private judgment when pushed out to its ultimate logical consequence. When we remember how few men are capable of interpreting Scripture for themselves, and how few are disposed to exercise this right, we can see why the formulated catechi** proved useful in securing unity of belief; but when Protestant divines insisted on the acceptance of the articles of faith which they deduced from the Scriptures, they did not differ materially from the Catholic clergy in persisting on the acceptance of the authority of the Church as to matters of doctrine. Probably a church organization is impossible without a formulated creed.
Such a creed has existed from the time of the Council of Nice, and is not likely ever to be abandoned by any Christian Church in any future age, although it may be modified and softened with the advance of knowledge. However, it is difficult to conceive of the unity of the Church as to faith, without a creed made obligatory on all the members of a communion to accept, and it always has been regarded as a useful and even necessary form of Christian instruction for the people. Calvin himself attached great importance to catechisms, and prepared one even for children.
He also put a great value on preaching, instead of the complicated and imposing ritual of the Catholic service; and in most Protestant churches from his day to ours preaching, or religious instruction, has occupied the most prominent part of the church service; and it must be conceded that while the Catholic service has often degenerated into mere rites and ceremonies to aid a devotional spirit, so the Protestant service has often become cold and rationalistic,--and it is not easy to say which extreme is the worse.
Thus far we have viewed Calvin in the light of a reformer and legislator, but his influence as a theologian is more remarkable.
It is for his theology that he stands out as a prominent figure in the history of the Church. As such he showed greater genius; as such he is the most eminent of all the reformers; as such he impressed his mind on the thinking of his own age and of succeeding ages,--an original and immortal man. His system of divinity embodied in his "Institutes" is remarkable for the radiation of the general doctrines of the Church around one central principle, which he defended with marvellous logical power. He was not a fencer like Abelard, displaying wonderful dexterity in the use of sophistries, overwhelming adversaries by wit and sarca**; arrogant and self-sufficient, and destroying rather than building up. He did not deify the reason, like Erigina, nor throw himself on authority like Bernard. He was not comprehensive like Augustine, nor mystical like Bonaventura. He had the spiritual insight of Anselm, and the dialectical acumen of Thomas Aquinas; acknowledging no master but Christ, and implicitly receiving whatever the Scriptures declared, he takes his original position neither from natural reason nor from the authority of the church, but from the word of God; and from declarations of Scripture, as he interprets them, he draws sequences and conclusions with irresistible logic.
In an important sense he is one-sided, since he does not take cognizance of other truths equally important. He is perfectly fearless in pushing out to its most logical consequences whatever truth he seizes upon; and hence he appears to many gifted and learned critics to draw conclusions from accepted premises which apparently conflict with consciousness or natural reason; and hence there has ever been repugnance to many of his doctrines, because it is impossible, it is said, to believe them.
