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A Paper
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In Partial Fulfillment
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by
Wes Terry
March 23 2009
JOHN CALVIN ON THE DOCTRINE OF MAN
theologies are often broken down into various types of doctrines. These doctrines address
specific biblical themes and one of the themes that is clearly addressed in Scripture is the
doctrine of man. Questions such as, “what is man?” or “how should man live?” or “what
is man’s relationship to his surroundings and linear history?” have been explored and
of the historical attempts at the doctrine of man in chapter four of his book “Created in
God’s Image.” One of the theologians that he summarizes is the Protestant Reformer John
Calvin.
Summary
theology. The first question he answers is where the image of God is to be found in
Calvin’s doctrine of man. For Calvin the image of God was to be found primarily in
man’s soul. It was located in the immaterial inner man.1 Although Calvin maintained that
the soul was the proper seat of God’s image, Calvin also submitted that sparks of the
divine image were present in other aspects of man (such as his body) as well. In essence,
man in his totality is created in the image of God. If one were to cease bearing the image
1
Anthony A. Hoekema, Created in God's Image (Grand Rapids: Eerdmans,
1994), 42-48.
1
2
of God that person would cease to be fully human.
The next question Hoekema asks Calvin is what did the original image of God
consist of? Calvin basically communicates that man, prior to the fall, excelled in
everything good. He exercised his relationships with God and other human beings
properly. Prior to the fall, man possessed the image of God in a perfected state. However,
Hoekema explains the extent of that damage with his next two questions to
Calvin. These questions address whether or not man kept the image of God after the fall
and, if so, to what degree sin has damaged that image? Calvin is shown to be somewhat
inconsistent at times over whether or not he believes the image of God was kept after the
fall. However, Hoekema submits that Calvin does believe that fallen man still bears the
image of God. This emphasis is especially seen in Calvin’s remarks over how one should
treat other human beings. Calvin behooves his readers to treat other human beings with
kindness and love because all men, even the most contemptible, bear God’s image.2
So, if the image is maintained after the fall, to what degree has sin marred it?
Calvin responds that the image has been frightfully deformed and no part of it is free
from the infection of sin.3 Because Calvin saw no distinction between the terms likeness
and image that are presented in Genesis 1:26, he proposed that all of man’s faculties were
vitiated. “The fact that men live and breathe and are endowed with sense, understanding
2
John Calvin, The Institutes of Christian Religion, ed. Tony Lane and Hilary
Osborne (Grand Rapids: Baker Academic, 2007), 165.
3
John Calvin, Commentary on Genesis 1:26 (Grand Rapids: Eerdmans, 1948);
quoted in Anthony A. Hoekema, Created in God's Image (Grand Rapids: Eerdmans,
1994), 45.
3
4
and will tends to their destruction.” In sum, Calvin may have believed that the image
was maintained after the fall, however the state of that condition was irreparable without
Moving on to life after regeneration, Hoekema asks Calvin how the image of
God in man is renewed and when that renewal process will be complete. Calvin believed
that the image of God was progressively renewed in man after salvation. This renewal
was both a work of the Holy Spirit and man’s responsibility. It is precisely because man
has the imago dei that he can respond to God’s grace in the sanctification process.
Additionally, because this process included man’s responsibility, it was viewed by Calvin
as dynamic and not static. Speaking to the complete restoration of the image of God in
man, Calvin taught that such perfection would not be available until the last day.
Critical Evaluation
In response to Calvin’s doctrine of man a few things can be said. Calvin can be
appreciated for his Scriptural integrity. Not only does he let the Scripture inform his
theology but he allows Scripture to move his doctrine past paper and into action when it
comes to Christian ethics and interpersonal relationships with other human beings.
However, in criticism to Calvin, his lack of substance when it comes to the image of God
his relationship to God and other human beings, is still an essential part of what it means
to be made in the image of God. Because Calvin does not include this aspect of the image
before the fall, it is also absent in the progressive renewal process and in what the image
4
John Calvin, Commentary on John 11:25 (Grand Rapids: Eerdmans, 1979);
quoted in Anthony A. Hoekema, Created in God's Image (Grand Rapids: Eerdmans,
1994), 46.
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looks like upon complete restoration. While the relationship to nature may not have been
a focus point for Calvin due to his historical context, it is still a biblical theme and his
insights would have benefited his modern day readers as they answer some of the
It might also be pointed out that although Calvin supported the idea that the
image of God was kept after the fall, his inconsistent rhetoric could be troublesome for
many who read him today. It is very common for readers to represent only part of an
author’s intent in order to borrow his authority. Subsequently, the author’s authority may
be used to validate a claim that the author never would have supported if he were alive
today. Calvin’s authority is often used today and his inconsistency on the image of God
after the fall may lead one to represent Calvin incorrectly. It is possible to say that man is
in utter need of repair because of his depraved nature without making the whole of
humanity less than human. Calvin, according to Hoekema, would agree with such a
statement, but the reformer’s descriptive language could be nuanced to tell a different
story.
Lastly, and in appreciation, Calvin did not just leave his doctrine of man to be
read and appreciated. He presented doctrine that required action. The doctrine of man is
more than just a matter of talk because the doctrine is judging the very nature of he who
reads it. The image of God in man requires one to love humanity despite his fallen
condition. The marred image moves one to share the gospel with zeal and urgency due to
the gravity of man’s condition. The restoration of the image gives one the hope that,
though man may be imperfect, he is being perfected by the grace of God. Calvin’s
doctrine of man does not lend itself to theological discussion absent of orthopraxy.
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Man is responsible to God’s grace and such responsibility requires action. He
is responsible for how he will respond to the sanctification process; he is responsible for
how he treats his fellow neighbor (despite the spiritual condition); he is responsible to
share the news that the only solution to man’s sin problem is in the person and work of
Jesus Christ; and he is responsible to remain steadfast as he looks forward in hope to the
Conclusion
Whether one agrees with Calvin or not, all are indebted to his scholarship and
faithfulness to Scripture. He may not have esteemed man has highly as some would have
liked him to; however his view of humanity cannot be considered unorthodox. He may
have failed to practice what he preached throughout various seasons of his life; however
his doctrine of man never advocated perfection on earth. In summary, Calvin’s doctrine
of man is neither the best nor is it the worst. All theologies fall short of what may be the
true nature of reality. One can only know that which has been revealed. One may only
trust as true that which God himself has spoken by his Word. Given these premises,
Calvin has given all of Christendom a decent model of how to go about searching the
BIBLIOGRAPHY
Calvin, John. The Institutes of Christian Religion. Edited by Tony Lane and Hilary
Osborne. Grand Rapids: Baker Academic, 2007.