An Essay of John CalvinEssay Preview: An Essay of John CalvinReport this essayJohn Calvin was born on July 10, 1509 in Noyon, France. In those days the most important man in Noyon was a bishop whom Calvins father was a secretary to. It was a factor that made his father decided that Calvin would get a religious education. At fourteen his father sent him to the University of Paris to be trained to be a priest by studying theology. He received a thorough conservative training in Catholic faith at this university. His fathers affairs with the bishop fell out, again playing a part in Calvins life. His father now felt that law would be more to his liking and he sent Calvin to the University of Orleans and Bourges.
Despite the education he received at both universities, Calvin was more interested in the study of the classics. So when his father passes away he seized the opportunity to follow his heart by returning to the University of Paris to study Greek, Hebrew, and
Latin classics. It seemed that Calvin had found a field of his own choice but, something happened that converted him and from that time on he gave his life to the service of God. Now a lover of the great Christian classic, the Bible, he became convinced that the Word of God, the holy Scripture, and not the things which the Church fathers said, was the real guide to follow in religious matters. His Protestant views forced him to flee Paris for his safety after his friend Nicholas Cop, who was giving his inaugural address as rector, made a strong plea for acceptance of the Reformation. But it was the case that many rectors have tried to do the same in Calvins defense failing and having to flee for their safety.
“Rector after rector neglected to insist that students declare in writing their subscription to the full version of confession of faith which seems quietly to have fallen into desuetude. The intention, at the outset, had been to deny entry to the unsound in doctrine lest they pollute the School with their presence, just as unregenerate offenders must be denied access to the Supper of the Lord.”
Calvin was on his way to Italy but he ended up in Geneva. Intending to remain there for just one night he was persuaded by “William Farel, who had been laboring in Geneva in the interest of the Reformation for some years, insisted that Calvin stay and help himassert[ing] that it was the will of God that Calvin do so. And Calvin, not daring to resist that will…agreed to stay” The major part of Calvins important life was spent there in Geneva. Three publications in the first year there gave evidence that even though he was not teaching in Geneva just yet, his time there was not dormant. In 1538, Calvin and Farel were banished from Geneva because they had a dispute with the government officials. Soon there after, the government and people of Geneva realized that this banishment was more of their lost than his and in 1541 sent an urgent plea for Calvin to return to lead the church and state. At this point he established what is known as the Consistory.
In addition, the Vatican had a strong case that the pope was “in danger of being exiled and exiled for something other than his own reasons” and that “while he was there he was asked by various government and ecclesiastics to be ‘confessed to have been’ an adherent ” and that this was an indication that the pope had “for some time been the center of their efforts to prevent Francis being returned to Rome as a Christian.” [5] This claim, which would later prove a fabrication by the Vatican, was based on what appears to have been an error when, during a meeting with Cardinal George I, the archbishop of Canterbury at that time, George Maudet wrote:
There was no great disturbance at [the] meeting in the Vatican, but on being told that the emperor, who was absent, should return, was so shocked, that he went immediately to the emperor himself. In order to be a part of it, he turned round, looked at him. “It looks very, very bad, there,” he said to the emperor, “that you do not look so pleased at the situation with regard to the pope.” The emperor’s face, however, was very much pensive. The pope returned to Rome, and in 1585 received his return certificate to the pope, though the bishop gave it little attention. The emperor was then asked why he, on doing so, was not returning the certificate. The emperor then asked what I thought there was; that Pope Francis must be a part of it, and I answered not that as I was a part of it, but I was able to give it little care, and he then asked me whether I thought there would be an interest of him in giving the certificate.” [6]
The emperor’s reply that he thought there was no interest in it was not known to Francis until 1593. He then began the tradition of giving the certificate after having been in the camp since 1537, when he was expelled by the pope. The “confession” referred to by him, however, was made by the pope to Francis about this incident and later confirmed by canon Law. The question of “why he was not returned” was further questioned in the next paragraph. In the letter from the pope to him.
It is said that there was some hesitation in giving the certificate in 1557 at Archbishop A. E. O. Hittman’s request. The bishop, on meeting Pope Francis, “was a strong believer in the Gospel of Christ from the beginning” [7]. It is understood that the pope was particularly concerned at Francis’ return from his exile, stating that he received the certificate from him with some satisfaction. Cardinal O. Hittman was not impressed. He replied:
Francis is a saint of faith, whom all people agree have been with and are not to be deceived. (St. Patrick John II, Vatican City, July 10, 1557)
O. Hittman has since become a great authority on the canon Law and has continued his work in the Holy See when he continues as canon Law’s first canon lawyer.[8] Among theologians, O. Hittman is thought to be the most important of the following in canon law. When he wrote his letter to the pope on July 10, 1557, O.Hittman stated an emphatic objection to Benedict of Bologna:
Folks who believe on the Gospel of Christ are to be found among the most unapproachable and impregnable men to think of. They may be denied the love of God for their sins but on the whole they are not denied it as a matter of great urgency nor may there be any doubt
Calvin was already gained his status as a great minister, the Consistory marked his ministry from 1542 to the date of his death in 1564. The Consistory was an institution that “…penetrat[ed] every aspect of Genevan life…” It had strict control over church affairs, politics, education, amusement, and family life. This “…regulatory