INSTITUTESOFTHE CHRISTIANRELIGIONByJohn CalvinBOOK FOURTH.
OF THE HOLY CATHOLIC CHURCH
CHAPTER 20.
OF CIVIL GOVERNMENT
4.20.12. - 4.20.13.
Calvin continues with his interaction with the subject of a just war. When someone would say that the New Testament does not permit such action, Calvin would respond that this is not the primary purpose of the Scriptures, therefore, it is no surprise that we do not find exposition on this subject. Magistrates have been given a task and if it performed without prejudice and with integrity, that is what is important. "Lastly, we think it proper to add, that taxes and imposts are the legitimate revenues of princes, which they are chiefly to employ in sustaining the public burdens of their office. These, however, they may use for the maintenance of their domestic state, which is in a manner combined with the dignity of the authority which they exercise." Such treasuries, though, are not for private gain for the leaders, but for the good of the whole people.
4.20.14.- 4.20.21.
Now the author turns his attention to laws. He admits not to do an extensive work on this subject, but to at least address how the law of God interacts with society. The answer to that question which he engages in is "we must attend to the well known division which distributes the whole law of God, as promulgated by Moses, into the moral, the ceremonial, and the judicial law, and we must attend to each of these parts, in order to understand how far they do, or do not, pertain to us." Calvin would argue that the moral law (The Ten Commandments) and the judicial law (parts that pertain to justice and peace) are still relevant for society. The ceremonial law has been abrograted by Christ. "Therefore, as ceremonies might be abrogated without at all interfering with piety, so, also, when these judicial arrangements are removed, the duties and precepts of charity can still remain perpetual." When Laws are formed on certain principles then Calvin would believe them to be right and useful for society. For example: All laws should aim at the principle of equity. And "it is evident that the law of God which we call moral, is nothing else than the testimony of natural law, and of that conscience which God has engraven on the minds of men, the whole of this equity of which we now speak is prescribed in it. Hence it alone ought to be the aim, the rule, and the end of all laws."
The civil authorities and the private citizens must contend for fairness, equity, the right of a good defense and of course a charitable spirit even toward an offender. "For it ought to be an axiom among all Christians, that no plea, however equitable, can be rightly conducted by any one who does not feel as kindly towards his opponent as if the matter in dispute were amicably transacted and arranged."
Is this not the word of Christ? Matthew 5 and Romans 12 both show that an equitable, charitable attitude ought to exist even to one's enemies and the offender.
As to lawsuits, it is wrong that Paul condemns all lawsuits. "Christians should always feel disposed rather to give up part of their right than to go into court, out of which they can scarcely come without a troubled mind, a mind inflamed with hatred of their brother."
4.20.22. - 4.20.32.
As to kings and those in authority, the first duty of Christians is to show due respect to these whom God has placed in office."From this, a second consequence is, that we must with ready minds prove our obedience to them, whether in complying with edicts, or in paying tribute, or in undertaking public offices and burdens, which relate to the common defence, or in executing any other orders. "Let every soul," says Paul, "be subject unto the higher powers." "Whosoever, therefore, resisteth the power, resisteth the ordinance of God" (Rom. 13:1, 2)." We must also be assured that God Himself has set up kings, so a king established that is unruly and immoral is a reflection of God's anger. "This feeling of reverence, and even of piety, we owe to the utmost to all our rulers, be their characters what they may. This I repeat the oftener, that we may learn not to consider the individuals themselves, but hold it to be enough that by the will of the Lord they sustain a character on which he has impressed and engraven inviolable majesty."
In Summary:We owe to the civil authority:
1. Reverence heartily rendered to him as God's ambassador.
2. Obedience, or compliance with edicts, or paying taxes, or undertaking public offices and burdens.
3. That love which will lead us to pray to God for his prosperity.
Conversly we are called to obey not only good magistrates, but all who possess authority, though they may exercise tyranny; for it was not without the authority of God that they were appointed to be princes. When bad men rule, let us first remember our faults, which are chastised by such scourges; and, therefore, humility will restrain our impatience. Besides, it is not in our power to remedy these evils, and all that remains for us is to implore the assistance of the Lord, in whose hand are the hearts of men and the revolutions of kingdoms.
God restrains bad rulers in two ways: either by raising up from among their own subjects open avengers, who rid the people of their tyranny, or by employing for that purpose the rage of men whose thoughts and contrivances are totally different, thus overturning one tyranny by means of another.
The obedience enjoined on subjects does not prevent the interference of any popular Magistrates whose office it is to restrain tyrants and to protect the liberty of the people. Our obedience to Magistrates ought to be such, that the obedience which we owe to the King of kings shall remain entire and unimpaired.
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