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Reply to Calvin’s Antidote to Trent (Justification), Pt. 2

Reply to Calvin’s Antidote to Trent (Justification), Pt. 2

Last updated on: October 17, 2024 at 10:28 am by Dave Armstrong

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Reply to Calvin’s Antidote to Trent (Justification), Pt. 2 2024-10-17T10:28:42-04:00 Dave Armstrong

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Photo credit: Historical mixed media figure of John Calvin produced by artist/historian George S. Stuart and photographed by Peter d’Aprix: from the George S. Stuart Gallery of Historical Figures archive [Wikimedia Commons / Creative CommonsAttribution-Share Alike 3.0 Unported license]

This is a reply to John Calvin’s Acts of the Council of Trent with the Antidote (Nov. 1547), specifically his comments on the Sixth Session of the Council of Trent (Jan. 1547), regarding justification. The online treatise is taken from Selected Works of John Calvin: Tracts and Letters, Vol. 3: Tracts, Part 3; edited and translated by Henry Beveridge (Edinburgh: Calvin Translation Society, 1851). I have a hardcover copy of this volume in my own library: a reprint from Baker Book House (Grand Rapids, Michigan, 1983).

John Calvin’s words will be in blue; citations from Trent in green. I use RSV for biblical citations.

See Part One.

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It was indeed an absurd dream, but they are still more grossly absurd when they give it as their opinion, that none of all the things which precede Justification, whether faith or works, merit it. What works antecedent to Justification are they here imagining? What kind of order is this in which the fruit is antecedent in time to the root? In one word, that pious readers may understand how great progress has been made in securing purity of doctrine, the monks dunned into the ears of the reverend Fathers, whose part was to nod assent, this old song, that good works which precede justification are not meritorious of eternal salvation, but preparatory only. If any works precede faith, they should also be taken into account. But there is no merit, because there are no works; for if men inquire into their works, they will find only evil works.

Posterity will scarcely believe that the Papacy had fallen into such a stupor as to imagine the possibility of any work antecedent to justification, even though they denied it to be meritorious of so great a blessing! For what can come from man until he is born again by the Spirit of God?

Such works as repentance, any good thing that they do, by prevenient grace, the sort of general theistic belief that Paul refers to in Romans 1:20: “Ever since the creation of the world his invisible nature, namely, his eternal power and deity, has been clearly perceived in the things that have been made.” Or, “the law written upon their hearts”:

Romans 2:13-16 For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified. [14] When Gentiles who have not the law do by nature what the law requires, they are a law to themselves, even though they do not have the law. [15] They show that what the law requires is written on their hearts, while their conscience also bears witness and their conflicting thoughts accuse or perhaps excuse them [16] on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.

Or the virtuous pagan beliefs that Paul built upon in Athens, to preach the gospel:

Acts 17:22-23, 27-28 . . . “Men of Athens, I perceive that in every way you are very religious. [23] For as I passed along, and observed the objects of your worship, I found also an altar with this inscription, ‘To an unknown god.’ What therefore you worship as unknown, this I proclaim to you. . . . [27] . . . he is not far from each one of us, [28] for `In him we live and move and have our being’; as even some of your poets have said, `For we are indeed his offspring.’

Or the faith of the Roman centurion who came to Jesus, at whom Jesus “marveled” and said, “I tell you, not even in Israel have I found such faith” (Lk 7:9). Calvin believes in total depravity; i.e., that human beings can do no good whatsoever before they are regenerated, and that even ostensibly good actions are inevitably tainted by evil in some fashion. But the anonymous psalmist in 112:5-6 refers to the “righteous” (Heb. tob), as does the book of Proverbs repeatedly: using the words “righteous” or “good” (11:23; 12:2; 13:22; 14:14, 19), using the same word, tob, which appears in Psalm 14:2-3. References to righteous men are innumerable (e.g., Job 17:9; 22:19; Ps 5:12; 32:11; 34:15; 37:16, 32; Mt 9:13; 13:17; 25:37, 46; Rom 5:19; Heb 11:4; Jas 5:16; 1 Pet 3:12; 4:18, etc.). See my articles:

Total Depravity: Reply to James White: Calvinism and Romans 3:10-11 (“None is Righteous . . . No One Seeks For God”) [4-15-07]

Calvinist Total Depravity: Does Romans 1 Apply to All Men? [4-10-08]

Bible vs. the Reformed Doctrine of Total Depravity [2010]

Total Depravity & the Evil of the Non-Elect (vs. John Calvin) [10-12-12]

St. Augustine, Calvin, & Calvinists Regarding Total Depravity [1-7-14]

Very different is the reasoning of Paul. He exhorts the Ephesians to remember (Ephesians 2) that they were saved by grace, not by themselves nor by their own works.

We don’t deny that, so it’s a moot point or a non sequitur.

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Scripture, . . . opposes faith to works . . .

Really?:

Matthew 7:21 Not every one who says to me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of my Father who is in heaven. . . .

Matthew 19:16-17, 20-21 And behold, one came up to him, saying, “Teacher, what good deed must I do, to have eternal life?” [17] And he said to him, “. . . If you would enter life, keep the commandments.” . . . [20] The young man said to him, “All these I have observed; what do I still lack?” [21] Jesus said to him, “If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me.”

Matthew 19:29 And every one who has left houses or brothers or sisters or father or mother or children or lands, for my name’s sake, will receive a hundredfold, and inherit eternal life. (cf. Mk 10:29-30)

Luke 3:9 (+ Mt 3:10; 7:19) . . . every tree therefore that does not bear good fruit is cut down and thrown into the fire.

John 5:28-29 . . . all who are in the tombs will hear his voice [29] and come forth, those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of judgment.

Romans 1:5, 17 through whom we have received grace and apostleship to bring about the obedience of faith for the sake of his name among all the nations, . . . [17] For in it the righteousness of God is revealed through faith for faith; as it is written, “He who through faith is righteous shall live.” (cf. Acts 6:7)

Romans 2:13 For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified.

Romans 16:26 . . . the obedience of faith

Galatians 5:6 . . . faith working through love.

1 Thessalonians 1:3 . . . your work of faith . . .

2 Thessalonians 1:11 . . . work of faith by his power,

Hebrews 11:8 By faith Abraham obeyed . . .

James 2:14, 17, 20-22, 24, 26 What does it profit, my brethren, if a man says he has faith but has not works? Can his faith save him? . . . [17] So faith by itself, if it has no works, is dead. . . . [20] . . . faith apart from works is barren . . . [21] Was not Abraham our father justified by works, when he offered his son Isaac upon the altar? [22] You see that faith was active along with his works, and faith was completed by works, . . . [24] You see that a man is justified by works and not by faith alone. . . . [26] . . . faith apart from works is dead.

In the tenth chapter, they inveigh against what they call The Vain Confidence of Heretics. This consists, according to their definition, in our holding it as certain that our sins are forgiven, and resting in this certainty. But if such certainty makes heretics, where will be the happiness which David extols? (Psalm 32) Nay, where will be the peace of which Paul discourses in the fifth chapter to the Romans, if we rest in anything but the good-will of God?

We rest in it, in an outlook of moral assurance of salvation and a thorough self-examination of conscience:

Bible on the Moral Assurance of Salvation (Persevering in Faith, with Hope) [10-21-08]

Reply to Melanchthon: Justification #1 (Moral Assurance of Salvation / Examination of Conscience / Bible On Apostasy / Initial Justification & Faith Alone) [8-29-24]

But we’re not absolutely sure of our eternal salvation. St. Paul certainly wasn’t. See:

Assurance of Instant Salvation? / Apostasy / Falling Away (Bible passages) [c. 2000]

“Certainty” of Eternal Life? (1 Jn 5:13 & Jn 5:24) [5-8-02]

St. Paul on Falling Away from Grace and Salvation [2004]

Absolute Assurance of Salvation?: Debunking “Prooftexts” [Oct. 2010]

“Once Saved, Always Saved”: Is it Biblical? Antinomian? [8-18-15]

Reply to Protestant Challenges Re Eternal Security (vs. Jason Engwer) [7-26-20]

Defense of Bible Passages vs. Eternal Security & Faith Alone (vs. Jason Engwer) [8-12-20]

Reply to Jason Engwer Re Eternal Security [9-26-23]

Where, then, is that boldness of which Paul elsewhere speaks, (Ephesians 3:12,) that access with confidence to the Father through faith in Christ? . . . Nay, they overthrow all true prayer to God, when they keep pious minds suspended by fear which alone shuts the door of access against us. “He who doubts,” says James, (James 1:6) “is like a wave of the sea driven by the wind.” Let not such think that they shall obtain anything of the Lord. “Let him who would pray effectually not doubt.” Attend to the antithesis between faith and doubt, plainly intimating that faith is destroyed as soon as certainty is taken away.

We do have that access, but it’s not the same as absolute assurance of eschatological salvation. St. Paul also warned:

1 Corinthians 9:27 I pommel my body and subdue it, lest after preaching to others I myself should be disqualified.

1 Corinthians 10:12 Therefore let anyone who thinks that he stands take heed lest he fall.

Galatians 5:1 For freedom Christ has set us free; stand fast, therefore, and do not submit again to a yoke of slavery.

Galatians 5:4 You are severed from Christ, you who would be justified by the law; you have fallen away from grace.

Philippians 3:8-14 Indeed I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and count them as refuse, in order that I may gain Christ and be found in him, not having a righteousness of my own, based on law, but that which is through faith in Christ, the righteousness from God that depends on faith; that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, that if possible I may attain the resurrection from the dead. Not that I have already obtained this or am already perfect; but I press on to make it my own, because Christ Jesus has made me his own. Brethren, I do not consider that I have made it my own; but one thing I do, forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus.

1 Timothy 4:1 Now the Spirit expressly says that in later times some will depart from the faith by giving heed to deceitful spirits and doctrines of demons.

But that the whole of their theology may be more manifest to my readers, let them weigh the words which follow under the same head. It ought not to be asserted, they say, that those who have been truly justified ought to entertain an unhesitating doubt that they are justified.

That’s not our teaching, which is thoroughly based on Paul’s. We simply deny absolute certainty of the future, including that of our attainment of heaven. This doesn’t equate to constant, anxious doubt, which is merely Calvin’s “either/or” self-delusion. It’s simply the acknowledgment of the obvious reality that we don’t know the future, and that we can possibly fall away from faith. Calvin, of course, denies that it’s possible to fall away, which is equally unbiblical, per the above articles. So each unbiblical error of his is compounded upon others, leading him further and further away from the Bible itself: all the while making the same accusation towards us, of the very thing he is doing..

I am ashamed to debate the matter, as if it were doubtful, with men who call themselves Christians. The doctrine of Scripture is clear. “We know,” says John, (1 John 4:6,) “that we are the children of God.”

Indeed, but how does John say that we know this?:

1 John 2:3-5 And by this we may be sure that we know him, if we keep his commandments. [4] He who says “I know him” but disobeys his commandments is a liar, and the truth is not in him; [5] but whoever keeps his word, in him truly love for God is perfected. By this we may be sure that we are in him:

1 John 3:24 All who keep his commandments abide in him, and he in them. And by this we know that he abides in us, by the Spirit which he has given us.

He doesn’t teach, “we’re absolutely sure because we have faith!” He wasn’t a Calvinist and would have — along with Paul and James and Peter — flunked out of their seminaries. Rather, good works and obeying commandments are how we know, and “knowing” doesn’t mean that it is for all time, into eternity. We can know in the present, because we’re in the present and there is no required speculation about what is to come. *That’*s Paul’s and John’s teaching. That’s why Paul refers to “lest after preaching to others I myself should be disqualified” (1 Cor 9:27) and “let anyone who thinks that he stands take heed lest he fall” (1 Cor 10:12) and “if possible I may attain the resurrection from the dead. Not that I have already obtained this or am already perfect; but I press on to make it my own. Brethren, I do not consider that I have made it my own . . . ” (Phil 3:11-13).

And, indeed, they are ignorant of the whole nature of faith who mingle doubt with it.

Again; it’s not doubt per se; rather, it’s a common sense acknowledgment that we don’t know the future. Jesus said, “he who endures to the end will be saved” (Mt 10:22). We don’t know that we’ll do that. But we have a strong faith that God’s enabling power will give us the strength and perseverance to do that, provided we are willing the whole way and don’t “fall away” (Gal 5:4; cf. Mt 13:6-7: parable of the sower). Paul condemns doubt (Rom 14:23), but he still warns about a possible falling away, if one isn’t vigilant and doesn’t “press on” like he does, or as James describes: “he who . . . perseveres, being no hearer that forgets but a doer that acts, he shall be blessed in his doing” (Jas 1:25).

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Photo credit: Historical mixed media figure of John Calvin produced by artist/historian George S. Stuart and photographed by Peter d’Aprix: from the George S. Stuart Gallery of Historical Figures archive [Wikimedia Commons / Creative Commons Attribution-Share Alike 3.0 Unported license]

Summary: Part II of my critical examination of John Calvin’s 1547 treatise, “Acts of the Council of Trent with the Antidote”: regarding the issue of justification by faith, and salvation.

John Calvin

Salvation & Justification

Calvin & justification

Trent on justification

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