¡®Lead
me in thy truth.¡¯
A research into the
hermeneutics of the Anabaptists and John Calvin.
Summary of Drs. Thesis.
L. Terpstra
This research paper is based
on the presupposition that the main difference between the Anabaptists and
Calvin can be found in their hermeneutics. This last term can cause confusion.
Here we mean the process that the spoken Word (Scripture) is being interpreted
(among others exegesis) en is being translated to the time and situation of the
reader and/or hearer.
The presupposition leads to the following research
questions: How do the hermeneutics of the Anabaptists and Calvin relate to each
other? On which points do they correspond, on which do they
differ and is it consequently possible to locate the breaking point between
both.
To answer these questions, we outline the hermeneutics
of both in the first chapter. The field has been explored using seven subjects
of which we here present the conclusions.
Chapter One: The field of hermeneutics
1.1. The
use of the Scripture
Both the Anabaptists and Calvin agree with the parole
¡®sola Scriptura¡¯.
It is the starting point of the hermeneutics of both. They differ on the view
how the Bible can be put to practice in daily life.
For the Anabaptists, the directives from the Scripture apply only for the
individual believer and the own church community. In that, perfection is the
goal. It also means for them a separation from the world (for example: they did not want a function in the government).
Calvin rejects both the aiming for perfection and the
separation from the world. He states that the Bible must also
be used in public life and society. Although church and state are
separate, the government has to listen to the church and has to obey the
directives of Scripture.
1.2. Word
and Spirit
The views on the relation between Word and Spirit of
most of the Anabaptists and of Calvin show great similarities. They agree that
the Word of the Scripture and the Word of the Holy Spirit may
not be separated. The latter is the author of the former. In addition,
revelations outside the Bible must be judged by the
words of the Scripture, and interpreting the Bible well is impossible without
the Spirit.
Most of the Reformers thought that the Anabaptists
placed the Spirit above the Scripture. Some did, but they were a minority and
are mostly to be found in the first generation of
Anabaptists (until 1525). It is striking that Calvin is aware of the different
views of the relation between Word and Spirit in the Anabaptist movement.
1.3. Christocentrism
For the Anabaptists and Calvin, Christ is the centre
of the Bible. However, they explain this principle in different ways.
For the Anabaptists it means that Christ, as the
ultimate revelation of God, is the criterion for both the explanation of
Scripture and daily life. This christocentric reading
implicates that the New Testament, which contains the life and deeds of Jesus,
is more important to them than the Old Testament. So for example when Jesus
forbids swearing, the old-testament guidelines for oaths are
surpassed. Christ as standard for daily life implies that His example must be followed, because He has shown God¡¯s will.
For Calvin, Christ is the scopus
of Scripture because man can obtain knowledge of de merciful will of God only
through Him. Man can only be redeemed through Christ.
The knowledge of God¡¯s virtues, will and promises must
be the focus in the interpretation of the Bible. Because they can only be known through Christ, He must be the scopus.
While the Anabaptists stress the Christum
exemplum, for Calvin the most important aspect is that Christ is the Giver of
knowledge of God¡¯s promises, which he calls ¡®knowledge of the heart¡¯.
1.4. Regeneration,
obedience and discipleship
According to the Anabaptists, discipleship is
necessary for understanding Scripture. Calvin also states that obedience leads
to true knowledge of God. However, for Calvin obedience is a result of the slow
renewing process that leads to the restoration of the imago Dei in man.
Therefore, we can conclude that for both the
Anabaptists and Calvin discipleship and regeneration lead to a true understanding
of Scripture. However, the differences between them must be
kept in mind. Therefore, we must look at the place of regeneration and
discipleship in their theological system.
For the Anabaptists, discipleship is the free choice
of the believer who wants to follow Jesus Christ. A person who makes this
choice receives the grace of God and is regenerated.
For Calvin, regeneration and discipleship result from faith, which is a gift
from God.
In other words, Calvin emphasises the gift-character,
the fact that man himself is not able to choose for discipleship and
regeneration. Both are given. For the Anabaptists, discipleship is the result
of a free choice of man and through the Holy Spirit it
leads to regeneration.
1.5. The
relation between the Old and the New Testament
Between the views of the Anabaptists and Calvin on the
relationship between the Old and the New Testament, there are clear
differences. Although both use the same images (for example shadow–light) to
describe the relationship, the concept behind these images differs.
The Anabaptists believe in a continuing revelation,
the content of which increases through time. Thus, they see a development in
history of which Jesus is the centre. He is the turning point between the time
of promise (OT) and of fulfilment (NT).
Calvin also sees a continual revelation, but only in
form. The content of the revelation stays the same. The form changes because
God accommodates Himself to man, so that they can understand
Him. With this thought Calvin stresses the unity of
Scripture.
Calvin¡¯s main charges against the Anabaptist – i.e.
children¡¯s baptism, the government, the oath –, result from different views
about the relationship between the two testaments. Therefore
it is clear that these views – i.e. Calvin stressing the unity of the
two testaments and the Anabaptist the differences – are decisive for their
interpretation of Scripture.
1.6. Scripture
enlightens itself
Both the Anabaptists and Calvin point to the fact that
Scripture is clear. For Calvin the principle of clearness of Scripture
influences his views on interpreting Scripture, in which briefness and clarity
are the main points. The Genevan reformer uses
grammar and rhetoric in as far as they can help to interpret Scripture.
On this point another
difference with the Anabaptists becomes clear, particularly with the second
generation of Anabaptists. They saw these scientific methods as means that
darken the true meaning of Scripture. The bible itself is clear and obscure
biblical texts can be enlightened with the help of other passages. The only
condition for the right explanation of Scripture is the enlightenment by the
Holy Spirit.
1.7. The
role of the community
Also on the role of the community in the explanation
of the Scriptures, the Anabaptists and Calvin disagree. The Anabaptists are of
the opinion that a visible, pure church exists, which therefore can also be a
decisive factor in the interpretation of the Bible. For Calvin such an ideal is
unthinkable. The church is a mixed community of elected and non-elected people.
Therefore it can make mistakes. To lead the church,
God has given offices in the church. The preacher plays an important role in
interpreting Scripture. He needs a proper education; for example, he must be
able to read the Bible in its original languages Hebrew and Greek. This
thorough education and the Holy Spirit will lead to a right interpretation.
2. Conclusion
It has become clear that there are similarities and
differences in the hermeneutics of the Anabaptists and Calvin. The similarities
are:
- The parole sola Scriptura is the starting point for both (1).
- Without the Holy Spirit, a right explanation of the
Bible is impossible (2).
To the question what is the main difference it can be answered that the Anabaptists stress the imitation of
Christ whereas Calvin points at the knowledge of the heart, which is offered
only by Christ. From this other differences can be
explained.
- We will start with the Anabaptist view.
- Only one who is obedient to Christ and follows Him
can truly interpret the Bible (4).
- Christ as the centre of the Scriptures means a
placing of the New Testament above the Old (5).
- Even without a proper
education one can interpret
the Scriptures rightly, because Scripture is clear in itself. Education can
even be an obstacle (6).
- The thought that Christ can be
perfectly followed also leads to the thought that there can be a pure
church, which can play a decisive role in the explanation of Scripture (7).
For Calvin the following applies:
- The knowledge given by
Christ results in obedience and regeneration (4). The content of this knowledge (i.e. God¡¯s
promises of forgiveness and His taking care for us as His children) is the same
in the Old and New Testament. Only the form of the message differs (5).
That God takes care for us, He shows by giving us the
church. Although it is a mixed body, God chooses people who hold the offices of
preacher and doctor. They preach the pure gospel and interpret Scripture
right (7). For that purpose God has also given
scientific methods (for example exegesis and knowledge of the languages Hebrew
and Greek) to ensure that the Bible will be interpreted rightly (6).
Chapter 2: A concrete
example. The
exposition of Psalm 25 from Menno Simons and John Calvin
In the second chapter we have
compared a bible exposition of Calvin and an important Anabaptist leader, Menno
Simons, who was born in the Netherlands. After the Münster
disaster - the Anabaptist ruled this city for a short time, but they were
brutally murdered after the city was captured by Lutherans
- Menno Simons became the leader of the moovement. From that time
they became known as very peaceful, although they were persecuted.
The chosen Bible verse is Psalm 25, one of the view
bible expositions from Anabaptists known. With this comparison
we wanted to see if the conclusions from the first chapter become visible in
their expositions.
In short we her present the results.
Both Menno Simons and Calvin read the Psalm christocentric, but in its content
they differ.
Menno points all the time to the teaching and
ordination of Jesus Christ and His apostles. He prays continuously for
instruction in Jesus¡¯ words and mentality. These are the norm for the
believer¡¯s new life. In Menno¡¯s view it must be
visible on the outside that the believer has been made righteous.
Calvin does not mention the name of Jesus in his
exposition. The trust in God¡¯s promises has the central place. This trust can be called as ¡®knowledge of the heart¡¯. It proceeds from
the knowledge that God will always show the people His goodness, as He has
always done and of which Scripture witnesses. This promise man can only receive
through Christ. In this way Christ has still become
the scopus of the Psalm. If a person wants to
receive the promise of justification and sanctification
- the first and second grace - he must be brought under the cross.
We can conclude that the expositions of Menno Simons
and John Calvin confirm the results of the first chapter. Menno
emphasises the imitation of Christ and the fruits of faith. Calvin places the
knowledge of the heart in front, i.e. the confidence in God¡¯s promises.