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Particulars of Christianity:
307 Free Will and Calvinism


John Calvin: His Life in Geneva

Calvinism and Logical Fallacies (Part 1)
Calvinism and Logical Fallacies (Part 2)
Romans 9: God's Irresistible Will?
The English Word Predestined
Freewill Belief: Is It a Saving Work?
John Calvin: His Life in Geneva
John Wesley Defines The Issues
What Does It Mean to be Spiritually Dead?
"Dead IN Sin" vs. "Dead TO Sin"
The Apostolic Origins of Freewill Doctrine
Isaiah 64:6: Are Man's Best Efforts at Righteousness Filthy Rags?
Illustrating How Freewill Works



As we have researched Calvinism, we have come across a lot of character assassination on the internet. Much of these articles have no citation and they seem to leave in doubt the objectivity of their authors. It is difficult to separate the facts of John Calvin's life from the fiction written by those who dislike him. The tone of some of these articles clearly indicates the intent of their authors to malign John Calvin based on almost any hint of excessive behavior.

Such approaches to the life of Calvin left a bad impression in our minds. We wanted to present an accurate picture of his character as reflected by his activities. For this purpose, we wanted to assemble only those events that can easily be found in the historical record. And for this reason, we selected an author whose book seems in many ways to portray his own admiration for John Calvin on some levels. The book we chose was CALVIN: A BIOGRAPHY, by Bernard Cottret, published by William B. Eerdmans Publishing Company Grand Rapids, Michigan, copyright 2000.

With section headings like "Neither Dictator nor Fundamentalist," Cottret seems to want to present Calvin in a neutral yet also favorable light as a man of deep conviction with both good points and bad, timid and yet powerful. Cottret always somehow avoids condemning Calvin even at points in the book where he is forced to cover the darkest history of Geneva.

Cottret attempts to paint a fair and at the same time reverent view of John Calvin. The two most dramatic criticisms against Calvin are probably the claims that he ruled Geneva as a dictatorial theocracy and that he was a cruel, vengeful man who murdered his enemies by means of public executions. Cottret denies both of these criticisms.

Cottret asserts that Geneva was never a theocracy. Instead, he argues that Calvin not only had to fight for influence, but that Calvin wisely insisted on the separation of civil and religious authorities. In regard to the executions, Cottret prefers to view Calvin as a moderate in comparison to the culture and times in which he lived. Cottret cites the Spanish Inquisition as an example. And while his book does discuss a number of executions, Cottret prefers to view them with isolating language in isolated contexts, which has the seemingly intentional effect of minimizing the force of these events.

His refusal to paint Calvin in negative terms actually makes Cottret's book a perfect selection for this article. It is precisely Cottret's favorable portrayal of Calvin that gives credit to the reality of the no less than 38 executions recorded in his book (despite Cottret's careful downplaying). Because of his preference to avoid any condemnation of Calvin, we have chosen to use Cottret's book as a basis for our character study of John Calvin.

Before we begin, let's address the issue of personal character and its relevance to evaluating a man's doctrine.

When it comes to sound argument and persuasive writing, an author should avoid regressing into ad hominem argument. Ad hominem is a logical fallacy in which you attack the person INSTEAD of their argument or point of view. You may attack their character, you may attack their circumstance, or you may attempt to invalidate their claim by demonstrate that the individual in question doesn't practice what they preach. All of these are forms of ad hominem argument.

The goal of an ad hominem argument is to persuade the audience to reject theories or ideas WITHOUT actually having to examine and refute those ideas. One obvious example would be attempting to persuade people to reject the theory of evolution because Darwin was a cheater when it came to his poker playing and, therefore, cannot be trusted.

Of course, this example is just to make a point. We haven't looked at any record of Darwin's poker habits. For all we know he didn't even play cards. The point is, how he played cards is completely irrelevant to whether or not his theory of evolution is correct. For what has poker to do with the origin of species?

But this brings up our point. Is a person's character always irrelevant to the validity of their ideology?

You cannot evaluate a person's theory based upon their character. The premises of the theory need to be tested and evaluated independently. However, even though Darwin's poker history is irrelevant to the merit of his biology, it is completely relevant to whether or not we would want to select him for our Friday night poker club.

In other words, character is not relevant to theory, but it is relevant to a man's qualifications for a position or office. We would not want to select a convicted child abuser as the new kindergarten teacher. The historical record of their character does invalidate their worthiness to be considered for that position.

Not to color Calvin with that particular illustration. The point is that not only can and should we evaluate Calvin's doctrine based upon scripture and reason, but we can and should also evaluate John Calvin's personal character and history to determine whether or not he is qualified to hold the position of Christian teacher and leader.

On this issue we would like to make three points.

1. Ideas should always be analyzed on their own merit and never swept under the rug through character assassination. This we have done at length in our series of other articles.

2. History has provided John Calvin a certain respect and prestige in the Christian community that acts as an obstacle to any objective evaluation of his doctrine. Often, before debating his theology, one must first present his/her own credentials for questioning a man so great as the Reformation leader John Calvin.

3. The Bible does give character requirements for leadership in the Christian community. Therefore, not only can we evaluate Calvin's theology, but we should also evaluate his character to see if he is even worthy to be considered a Christian leader.

For this purpose, we have set about collecting the information we will now present in this article. In order to remove this obstacle of Calvin's prestige so that we can get a clearer, more objective view of his theology and our right to question it, we want to submit into evidence the character of the man himself. Once we see the kinds of activities John Calvin was involved in (and often instigated) during his time in Geneva, we can not only evaluate his theories based on reason and the scripture, but we can evaluate his qualification to be considered a leader.

Just as the cruelty of the Catholic Church during the Spanish Inquisition advances serious questions concerning the legitimacy of any Christian leaders who would participate in such activities, in the same way, the historical record of John Calvin's character and activities are cause for complete skepticism that this man was fit to be considered a leading Christian theologian.

As we read through the list of John Calvin's activities in Geneva, let us keep in mind the following passages of scripture.

I Timothy 3: 1 This is a true saying, If a man desire the office of a bishop, he desireth a good work. 2 A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; 3 Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;

Titus 1: 7 For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre; 8 But a lover of hospitality, a lover of good men, sober, just, holy, temperate;

Given the things that we are about to see, we should remember that the strongest punishment found in the New Testament for immorality and false doctrine was excommunication (1 Corinthians 5:1-13, 1 Timothy 1:20, 2 John 1:10-11). Only when we understand this, will it become clear how extreme Calvin's practices were.

As we will now show, Calvin's methods included not only excommunication, but public collaring, imprisonment, torture, and execution by beheading and by burning at the stake. And unfortunately, that's not all. Please read the following list of information carefully.

(The following information can be found in the book CALVIN: A BIOGRAPHY, by Bernard Cottret, published by William B. Eerdmans Publishing Company Grand Rapids, Michigan, copyright 2000. Page numbers are included for each entry.)

1. (page 128) 1536 - CALVIN PROPOSES "a confession of faith" for the Genevans

2. (page 128) November 10, 1536 - Confession of faith presented, entitled "Confession of Faith, which all bourgeois and inhabitants of Geneva and subjects in its territories should swear to keep to and hold." - This document granted the right of the government to excommunicate offenders and protect the innocent by chastising the guilty.

3. (page 128) January 16, 1537 - Geneva authorities approve the Confession of Faith and the separate articles PRESENTED BY CALVIN.

4. (page 129) 1537 - One provision of the Confession of Faith and its articles included that pious images kept in people's private homes must be destroyed.

5. (page 129) March 1537 - Anabaptists were banished. (Anabaptists were primarily defined by their rejection of infant baptism.)

6. (page129) April 1537 - At CALVIN'S INSTIGATION city officials including captains and district wardens were commanded to go from house to house to ensure that the inhabitants subscribe to the Confession of faith.

7. (page 129) October 30,1537 - There was a final attempt to obtain a confession of faith from all who had been hesitating.

8. (page 129) November 12, 1537 - District by district, all those who had not made the confession of faith were ordered to leave the city.

9. (page 180) February 1545 - "Freckles" Dunant dies under torture without admitting to the crime of spreading the plague. His body was then dragged to the middle of town and burned.

10. (page 180) 1545 - Following the incident with Dunant, several more men and women were apprehended including a barber and a hospital supervisor who had "made a pact with the devil."

11. (page 180) March 7, 1545 - Two women executed by burning at the stake (presumably for the crime of sorcery, i.e. spreading the plague). CALVIN INTERCEDED apparently to have them executed sooner rather than later after additional time in prison. The Council followed his directive happily and urged the executioner to "be more diligent in cutting off the hands of malefactors."

12. (page 180) 1545 - more executions, tortures carefully watched to prevent death. Most of the tortured refused to confess. Means of death varied a little to include decapitation. All under the crime of spreading the plague. Some committed suicide in their cells to avoid torture, afterward the rest were handcuffed. One woman then through herself through a window.

13. (page 208) 1545 - CALVIN HAD the magistrates seize Belot, an Anabaptist (against infant baptism) for stating that the Old Testament was abolished by the New. Belot was chained and tortured.

14. (page 180) May 16, 1545 - The last execution concerning the plague outbreak, bringing the total dead to 7 men and 24 women. A letter from CALVIN attests to 15 of these women being burned at the stake. CALVIN'S only concern was that the plague had not come to his house.

15. (page 189) April 1546 - Ami Perrin put on trial for refusing to testify against several friends who were guilty of having danced. She was incarcerated for refusal to testify.

16. (page 190) July 1546 - Jacques Gruet was accused of writing a poster against Calvin. He was arrested and tortured until he admitted to the crime. He was then executed.

17. (page 177) November 22, 1546 - CALVIN DRAWS up a list of names inappropriate for baptism (i.e. inappropriate for naming children). CALVIN'S position insisted that a name appear in the Bible, or it was inappropriate.

18. (page 217) February 13, 1547 - CALVIN WRITES to the man who would preside over the burning of Michael Servetus. In the letter CALVIN WRITES, "For if he [Michael Servetus] came, as far as my authority goes, I would not let him leave alive."

19. (page 189) Thursday, June 23, 1547 - Several women tried for having danced, this time including Ami Perrin.

20. (page 192) September 23, 1547 - Francois Favre was prosecuted for having said that Calvin had proclaimed himself bishop of Geneva. Favre, Perrin, and his wife were again imprisoned.

21. (page 184) September 27, 1548 - CALVIN REPORTS his brother's wife to the consistory on suspicion of adultery.

22. (page 184) October 16-18, 1548 - Anne, CALVIN'S SISTER-IN-LAW is freed and had to kneel and ask forgiveness from both her husband and CALVIN (for apparently damaging his reputation.)

23. (page 210) October, 1551 - Hierome Bolsec imprisoned for his opposition to predestination. There he was immediately interrogated.

24. (page 211) December 23, 1551 - Bolsec sentenced to banishment on penalty of public whipping if he returned.

25. (page 223) Spring, 1553 - Proofs against the heretic Michael Servetus were gathered in Geneva in CALVIN'S ENTOURAGE.

26. (page 223) April, 1553 - Catholics were provided the evidence. Servetus is interrogated but escapes.

27. (page 223) August 13, 1553 - Servetus arrives in Geneva and is arrested and imprisoned.

28. (page 223) September 15, 1553 - From prison, Servetus writes a letter to the Council complaining that Calvin was deliberately prolonging his stay in the worst prison conditions. He complains of being eaten alive by insects and having no suitable clean or mended clothes to wear. The official charges, 1) denial of the Trinity 2) rejection of infant baptism.

29. (page 223) October 27, 1553 - After refusing to confess, Servetus is burned alive at the stake. Calvin apparently tried to change the manner of death to something other than burning at the stake, but he was unsuccessful.

30. (page 198) February, 1555 - Elections favorable to Calvin.

31. (page 198) May 16, 1555 - A riot ensues after the elections. Perrin (a leader of the opposing faction) seized the baton, which symbolized the office of Syndic giving the appearance of a coup d'etat. Perrin flees along with his associate Philibert Berthelier.

32. (page 198) After May 16, 1555 - CALVIN CALLS for repression.

33. (page 198) Monday, June 3, 1555 - The guilty are judged in absentia. Perrin is condemned to have the hand of his right arm cut off (the hand with which he grabbed the baton.) He and his accomplices were condemned to decapitation, then the heads and Perrin's hand were to be nailed up in public and their bodies cut into four quarters. The brothers Comparet received the sentence of decapitation and their bodies are to be quartered. All who didn't flee were executed. Two other men, Claude Galloys and Girard Thomas were put in a sort of pillory in two different parts of town. Galloys also received the sentence of having to carry a torch and ask for mercy. Berthelier's brother Francois-Daniel is among the victims of the repression. CALVIN JUSTIFIES the severity of their sentences.

34. (page 253) March, 1556 - Those who broke measures barring the mixing of men and women were subjected to public humiliation in the collar (a sort of pillary).

35. (page 253) December 31, 1556 - Jacques Lampereur was imprisoned for having made strong statements against the edicts last proposed on fornications, saying that we are under the law of grace and that is would be judaizing to condemn adulterers to death.

36. (page 184) January, 1557 - CALVIN'S SISTER-IN-LAW was imprisoned again for having committed adultery.

37. (page 180-181) October, 1568 - A pair of men were executed for sorcery after CALVIN EXHORTED his contemporaries to pursue sorcerers in order to remove all of them from the earth.

38. (page 181) 1568 - Another sorcerer admits his guilt under the torture of having his feet burned. He later recants his admission and is banished forever from Geneva.

From this survey of the life of John Calvin, we find that 38 people were executed during his time in Geneva. Some were burned alive. Others were decapitated and quartered afterward. Most were tortured first. Many more were imprisoned and tortured. The great majority of these people were accused of sorcery for spreading the Plague. For at least two men, the crime was little more than a public denunciation of Calvin himself. And in cases such a Michael Servetus, Calvin's premeditated determination to kill was made readily apparent by a letter written six years before Servetus had ever been brought to trial.

While Calvin did not commit the executions himself, he did exhort his contemporaries to hunt down and exterminate all sorcerers. And tyrants, like mafia bosses, seldom do their own work. Make no mistake, history clearly records that Calvin both directly and indirectly had both men and women jailed, tortured, and executed. He not only approved of such practices, he instigated them.

No, Calvin was "no striker." He was "not a brawler." Both of which would have disqualified him as a Church leader according to 1 Timothy 3:1-3 and Titus 1:7-8. No, Calvin was far, far more. Under a New Testament where there is no justification or mandate given to kill any man, no matter how immoral or how blasphemous, John Calvin was a torturer and an executioner. He is unfit to be called a Church leader.

This is the man that so many in the modern Church today look back to with reverent respect hanging on his every teaching. We not only reject Calvin as a leader based on this documented evidence, but we reject his teaching on both scriptural grounds and the grounds that he was biblically unqualified to be a teacher and leader in the Church.

Would you accept doctrine from a man under whom men and women were tortured and executed? We don't and we hope you won't either.

And one last word on Calvin as an interpreter of the Bible. If his views on predestination are so thoroughly studied and established, how is it that he supported such an unbiblical practice as infant baptism, an activity which has absolutely no precedent or mandate in scripture? It would seem that those who argue for the superiority of Calvin's interpretive methods when it comes to predestination must submit to his opinions regarding infant baptism as well or they negate their entire argument concerning the superiority of his methods.

For our final note we recall that during his life here on earth, Jesus had mercy on the adulteress who was brought before him, condemned to death, and ready to be stoned by the religious leaders of that day. We wonder what Calvin would have done that day? Who would he have sided with? The man offering mercy or the leaders ready to stone the guilty woman? No doubt, he would have at least thrown her into prison. Regardless of the form of punishment, Calvin's own actions certainly identify more with the Pharisees than with the actions of Jesus.

We leave you now with a few words from Jesus.

Matthew 7:15 Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. 16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20 Wherefore by their fruits ye shall know them.