W. Robert Godfrey, Ph.D.

Why We still need

Calvin
T
here can be no serious doubt that
Calvin once mattered
1
. Any honest
historian of any point of view and of any
religious conviction would agree that
Calvin was one of the most important
people in the history of western civi-
lization. Not only was he a signicant
pastor and theologian in the sixteenth
century, but the movement of which
he was the principal leader led to the
building of Reformed and Presbyterian
churches with millions of members
spread through centuries around the
world. Certainly a man whose leader-
ship, theology, and convictions can
spark such a movement once mattered.
Historians from a wide range of
points of view also acknowledge that
1. First published in Evangelium, Vol. 7, Issue 1.
Reprinted from: http://www.wscal.edu/re-
sources/WRobertGodfrey_Calvin.php
Calvin not only mattered in the reli-
gious sphere and in the ecclesiastical
sphere, but Calvin and Calvinism had
an impact on a number of modern phe-
nomena that we take for granted. Cal-
vin is certainly associated with the rise
of modern education and the conviction
that citizens ought to be educated and
that all people ought to be able to read
the Bible. Such education was a fruit of
the Reformation and Calvin.
Others have insisted that the rise
of modern democracy owes at least
something to the Reformed movement.
One historian said of Puritanism that
a Puritan was someone who would
humble himself in the dust before God
and would rise to put his foot on the
neck of a king. Calvinists were strongly
persuaded that they must serve God
above men, and that began to relativize
John
Calvin
1509-1564
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Councel of Chalcedon Issue 4 2009
22
Why We Still Need Calvin
notions of superiority and aristoc-
racy. King James I of England, who
was also James VI of Scotland, once
remarked as he looked at Presbyte-
rianism in Scotland: No bishop, no
king. If the Church is not governed
by a hierarchy, certainly the political
world does not need to be governed
by a hierarchy either. Such Calvinist
attitudes toward kings helped con-
tribute to modern democracy.
Calvinism contributed to mod-
ern science with an empirical look at
the real world. Calvin contributed to
the rise of modern capitalism in part by
teaching that the charging of interest on
money loaned was not immoral. He was
the rst Christian theologian to do so.
When we look at that listtheol-
ogy, church, education, science, democ-
racy, and capitalismhere was a man
that mattered. He had a profound inu-
ence on the development of the history
of the West. But does he still matter?
Should we care today to revisit John
Calvinwho he was, what he thinks
and believe that what he taught is still
signicant, still valuable? Yes, he still
does matter. John Calvin matters still
above all because he was a teacher of
truth. If truth matters, then John Cal-
vin still matters because he was one of
the great teachers of truth, one of the
most insightful, faithful teachers of
truth, one of the best communicators of
truth. He was a teacher who had taken
to heart the words of Jesus: You will
know the truth and the truth, and the
truth will set you free (John 8:32).
Mr. Leon Panetta was interviewed
on television recently when it was an-
nounced that he was going to be ap-
pointed by president-elect Obama to
be the head of the CIA. In his brief
remarks, Panetta commented intrigu-
ingly that in the entrance of the old
CIA building were the words, You
shall know the truth, and the truth
shall set you free. Tat verse from
Scripture has probably been wrenched
out of context and been misused more
than most verses of Scripture.
Often people who are concerned
about the truth and quote this verse are
interested only in an abstraction about
truth, or only interested in turning this
verse into a poetic slogan. It sounds
great: You shall know the truth, and
the truth shall set you free. Tey seem
seldom to quote the verse in context,
where Jesus said, If you abide in my
word, you are truly my disciples, and
you shall know the truth, and the truth
shall set you free. John Calvin knew
the context of that verse. He knew the
only way to know the truth was to know
Christs word. And it was because he
knew Christs wordbecause he stud-
ied Christs word, because he treasured
Christs wordthat Calvin was such a
great teacher. John Calvin was a teacher
of the truth of Gods Word.
A great teacher has two prime
characteristics: rst, he knows what
he is talking about, and second, he can
communicate what he knows. Calvin
was extraordinary in both of those ar-
Leon Panetta Leon Panetta
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23 Councel of Chalcedon Issue 4 2009
Why We Still Need Calvin
eas. Calvin knew what he was talking
about in part because he had a naturally
brilliant mind. John Calvin received a
ne education. He lived in the provi-
dence of God in a period when young
scholars were able not only to become
uent in Latin, but also in Greek and
Hebrew. Calvin was marvelously edu-
cated in Latin, Greek, and Hebrew. Tat
ability in language prepared him to be
an extraordinarily sensitive interpreter
of the Scriptures. Te biblical commen-
taries of Calvin remain highly regarded
and respected to this day.
Calvin had great natural ability
of mind which he linked to hard work.
Calvin really did not become a very fa-
mous man until he turned 30, and when
he turned 30, he had only another 24
years yet to live. Te period of his great
productivity was only 24 years. He died
in part because of over-work. His col-
lected works from those 24 years ll 58
large volumesabout 600 pages each
which is most but not all of what he ac-
complished in those years of work and
dedication. As he neared the end of his
life and as ministers of the church came
to visit him, knowing that his strength
was ebbing away and his health was fail-
ing, they found him, unable to get out
of bed, but still dictating his last com-
mentary on Joshua to a secretary. His
close friend and associate Teodore
Beza pled with him to rest and to con-
serve his energy, and Calvins response
was, What? Would you have the Lord
nd me idle? Tat was the dedication
to which he gave his life; that was the
will that drove him in spite of the fact
that most of those 24 years he was not
in particularly good health. He suered
from terrible headachesprobably from
reading all the timehad a malaria-like
fever and kidney stones, among other ill-
nesses. So here was a man who was able
to be a great teacher because of what he
knew from his amazing studying, bring-
ing together his natural brilliance and
his will to work.
Calvin knew that it was not enough
to know the truth only in the mind.
Te truth must also be in the heart. He
wrote, We are invited to a knowledge
of God, but not such as, content with
empty speculation, merely oats in the
brain, but such as will be solid and fruit-
ful, if rightly received and rooted in our
hearts (Institutes, 1.5.9). People can
have information that oats in the brain,
even information about God. Tat in-
formation may even be true, but does it
have any impact? Does it connect? Does
it matter? Is it the passion of life?
Truth for the mind and heart was
the knowledge that Calvin wanted to
teach, and he was convinced that all
Christians always need to be growing in
that kind of knowledge. In his commen-
tary on John 8:32 he wrote, Whatever
progress any of us has made in the Gos-
pel, let him know that he needs fresh ad-
ditions. Te reward that Christ bestows
on their perseverance is to make them
more familiar with Himself. By doing
so, He merely adds another gift to the
former, so that no man may think that
he has repaid anything by way of reward.
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Councel of Chalcedon Issue 4 2009
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Why We Still Need Calvin
For He who puts His Word in our
hearts by His Spirit is the same who dai-
ly chastens from our minds the clouds
of ignorance which obscure the bright-
ness of the Gospel. Tat is a wonder-
ful promise, that as we study Christs
word, we are always drawing closer to
him, and that as we draw closer to him,
then the more the clouds of ignorance
are dissipated, and more and more the
brightness of the gospel shines in our
minds and hearts. Tis was a living
knowledge for John Calvin.
Calvin was no remote academic,
even though such a life may have been
initially his desire. Early in his career
he had felt that he was really not cut
out for the ministry. He believed that
he was too shy and sometimes became
too angry. He really thought his talent
should lead him to be a scholar separat-
ed from the world. But the Lord called
him to the ministry. And he labored
as a minister faithfully because he was
persuaded that Christians need to be
fed the Word of God, need to grow in
the Word of God, so that they can grow
closer to God.
He knew that the source of all of
that knowledge, the source all of that
feeding, the source of any progress that
we are to make in truth would come
from knowing the Bible. For Calvin, the
Bible was not some abstract source of
authority or knowledge, but the living
Word of Goda vital, necessary, daily
authority in the Christians life. Cal-
vin, in one of his brief autobiographi-
cal statements in his preface to his
commentary on Psalms noted that as a
young man he had been obstinately at-
tached to the superstitions of the papa-
cy. By that he meant that for a long time
he resisted thinking on his own about
religious questions and just stuck with
what he had been taught by the medi-
eval church, thinking that that church
was authoritative, that church was a
source of true knowledge, that church
could be trusted. And he did not easily
break with that training. But as a young
man in his twenties he did nally come
to the conclusion that what the church
had taught him was not reliable and
true. And after that break, it was then
to the Scriptures that he looked with
condence to be his authority.
Calvin exemplied in his life and
work a determination to seek to bring
every thought captive to Christ. Tat
was his passion, such was his con-
dence in the Word of God. Tat is also
what he wanted to teach others. To
quote Calvin,
Whoever, therefore, would de-
sire to persevere in uprightness
and in integrity of life, let them
learn to exercise themselves
daily in the study of the word
of God; for, whenever a man
despises or neglects instruction,
he easily falls into carelessness
and stupidity, and all fear of
God vanishes from his mind
(Commentary on the Psalms,
on Ps. 18:22).
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25 Councel of Chalcedon Issue 4 2009
Why We Still Need Calvin
Calvin was certain that many
people tended very naturally to care-
lessness and stupidity. Tat is surely a
lesson that does not need to be taught
from Scripture; it is a lesson that pas-
tors learn by experience! Calvin rec-
ognized, and we should recognize
because it is even truer today, that we
are surrounded by voices that are blar-
ing lies. Te only way to sort that out is
to be sure that the Bible is constantly
speaking to us, that the Bible
is in our hearts and in
our ears and in our
mind so that that au-
thority of the Word
of God is a living and
vital authority for
us. Te Bible must
constantly challenge
the way we look at
the world, the way
we look at our fellow
men and women, the
way we think about
God and his world.
Calvin found that
challenge and living
authority in his study
of the Bible. He was a man
who certainly spent time with the Bible ev-
ery day. Calvin preached probably around
nine times every two weeks, lectured on
the Bible to students, wrote commentar-
ies on the Bible throughout his lifecom-
mentaries on all the books of the New Tes-
tament except Second and Tird John and
Revelation, and on most of the books of the
Old Testament. Here is a man whose life is
lived in the Bible and with the Bible, and
the fruit of that was that the Bible became
all the more precious to him. Tere really
is a building up, as Calvin put it, of fresh
additions from the Scriptures in life and
heart. Te more time he spent with the Bi-
ble the more it impressed him as unavoid-
ably true and utterly reliable.
In addition to his preaching, to
his letter-writing, to his commentary-
writing and to his treatise-writing, one
of the great works of his life was to try
to perfect his Institutes of the Christian
Religion. He worked at the Institutes
through most of his adult life. He pub-
lished the rst edition of the Institutes
when he was about twenty-six years old
as a small book. It contained six chap-
ters and was immediately
recognized as bril-
liant. It was intended
to be a book to help
common people un-
derstand the basics
of the Christian faith.
But he kept working
on it, kept expand-
ing it, and reshaped
it so that it would be
an introduction to
theology for theo-
logical students. And
he nally brought it
out in the form with
which he was satised
in 1559, only ve years before he died. It
was then ve times the size it had been
when it rst came out. He divided it
into four books, following roughly the
Apostles Creed. Te rst book was on
the Father and his work, creation, and
providence. Te second book was on
the Son and his work of redemption
and the gospel. Book Tree was on the
Holy Spirit as the giver of faith, and
Book Four was basically on how Christ
helps us in nurturing our faith, a book
basically on the church and the sacra-
ments. And so in this marvelous work,
Calvin begins to lay a foundation for
theological students of what they need
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Councel of Chalcedon Issue 4 2009
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Why We Still Need Calvin
to know about what Gods Word has
taught them. If you look at each of those
books, youll nd amazing treasures.
We do not have time to look at them all,
but I want to mention a couple of things
from each of the books.
Book One
First of all, in the rst book on the
Father, one of the great themes of Cal-
vins teaching comes through, one of
the great themes of the Bible, and that
is the theme of providence. God is in
charge. God is in charge of everything.
God works all things according to the
counsel of his will. And for Calvin, this
is not a philosophical concept. Calvin
was a kind of practical lawyer deep in
his soul. He was not all that interested
in philosophy, and providence was cer-
tainly not a philosophical nicety for
him. It was the most practical truth
you could haveto know that whatever
happens in your life, God is behind it.
God is working it out. God is accom-
plishing his purpose. Tere is nothing
meaningless in life; there is nothing
accidental in life; there is nothing that
happens while God is looking the other
way. Calvin found this truth in many
biblical passages: Not a hair falls from
your head, Not a bird falls from the
sky. Calvin rightly argued religiously, if
God keeps tracks of every one of those
little insignicant things that none of
us keeps track of, how much more does
he keep track of everything happening
in the lives of his people? Calvin felt
that providence was such an important
doctrine for daily living. It is a doctrine
that is humbling when things are go-
ing well so that we dare not think that
it is by our own strength that we have
accomplished what we have accom-
plished. What do we have that God has
not given us?
Te doctrine of providence is hum-
bling, but it is also encouraging and
di cult. It is easy to say God loves us
when all is going well. It is harder to
think God loves us when things are go-
ing badly. Calvin said you have to culti-
vate in your Christian life a condence
that God is your Father in the good
times and in the bad times.
In one of his most remarkable
statements, which again he wrote in
the preface to his commentary on
Psalms, was,
We renounce the guidance of
our own aections, and sub-
mit ourselves entirely to God,
leaving him to govern us, and
to dispose our life according to
his will, so that the a ictions
which are the bitterest and
most severe to our nature, be-
come sweet to us, because they
proceed from him.
Since God is in control of all things,
then all things that he brings into our
lives are ultimately good. If we believe
that, we can embrace even the bitter-
est a ictions because they come from
him. Now this was not a statement Cal-
vin made from an ivory tower. Rather
he made it as a man who late in his life
every year handed graduation diplo-
mas to graduates from his seminary
and heard students joke as they walked
away that their diploma was their death
certicate. Many of them went o to
preach the gospel in France and died
as martyrs for the faith. Teir Calvin-
ist condence in God bore remarkable
fruit in their lives because they lived in
condence that God was their Father.
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Why We Still Need Calvin
Book Two
One important aspect of Book
Two of the Institutes shows us that
God comes to be our Father and to be
reconciled to us through Jesus Christ.
In the second book, Calvin marvel-
ously develops the work of Jesus Christ
in terms of his three o ces: prophet,
priest, and king. Calvin is the rst in
the history of the church to develop
the work of Christ in terms of those
three o ces. Martin Bucer had talked
about it but had never
developed it. Calvin
is the pioneer here.
What has Christ
done for us? He has
been our prophethe
has told us the truth,
the full truth of Gods
saving plan. What
has Christ done for
us? He has been our
priesthe has oered
himself as a sacrice
in our place to cover
our sin, that we might
belong to him. What
has Christ done for
us? He has been our
kinghe has promised us an eternal
kingdom that will never pass away and
never be shaken into which he will take
us by his power. He has also promised
us right now that we are citizens of
that kingdom. Right now we enjoy his
kingship and his care for us. Tat is his
promise to us.
Book Three
Book Tree of the Institutes is
above all about faith. B.B. Wareld
once said that John Calvin was the great
theologian of the Holy Spirit. Wareld
was certainly right, but Calvin was an
even greater theologian of faith. To read
the third book of the Institutes seeing
what Calvin has to say about faith in
those chapters is to come as close as
any uninspired author has ever come
to making clear what true faith is: how
it rests in Christ, how it is a gift of the
Holy Spirit, how it was planned from
all eternity in Gods electing purpose,
and how the Holy Spirit draws us to
Christ and lls us with condence
that for Christs sake
we are saved now and
forever. Probably Cal-
vins most distinctive
teaching is this, that
we can know not only
that today we belong
to Christ, that today
we have true faith, but
that we can know be-
cause of the promise
of God that tomor-
row we will belong to
Christ, and forever we
will belong to Christ.
Jesus Christ is the
same yesterday, today,
and forever. It was not
John Calvin who said this, of course, but
John Calvin quoted it and believed it. If
Jesus Christ is our savior today, he will
be our savior tomorrow. Tis convic-
tion is a great source of Calvinist con-
dence. Calvin gave us a genuine biblical
religion that knows that what God has
begun in the hearts of his people he will
bring to fruition.
Book Four
In Book Four of the Institutes we
can look particularly at the great atten-
Calvin in his studies
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29 Councel of Chalcedon Issue 4 2009
Why We Still Need Calvin
William Young
tion Calvin gave to the sacraments. Why
did he do that? In part he did it because
Christians are so good at ghting about
the sacraments: how many, who should
receive them, what exactly do they do.
Tese are all important questions. But
at the root of Calvins passion for the
sacraments was his conviction that
God gave us the sacraments because we
needed them. Really great teachers say
very simple things. Many of us get so
embroiled when we think about sacra-
ments and all the controversies that we
may miss this simple point that Calvin
stressed: God gave us the sacraments
because we need them. And why do we
need them? We need them because we
are so weak in ourselves that we regu-
larly forget the most basic truths.
Te sacraments come to minister
the most basic truths of the Bible to
our souls. Baptism ministers to us the
truth that only the blood of Jesus Christ
will cleanse us, and the Lords Supper
ministers to us that only the body and
blood of Jesus Christ will be our food
for everlasting life. We need that helpful
reminder and strength in our weakness,
Calvin said. We need that reassurance.
We keep forgetting that true religion is
all about Jesus. We keep being distract-
ed by ourselves: what we are doing, and
how we are doing. For Calvin the sacra-
ments always draw us back to Christ.
No cleansing except by the blood of
Christ. No food for everlasting life ex-
cept his body and blood.
In this brief look at the Institutes we
can see Calvin was a great theologian
and a great teacher, motivated above all
by his concern to be a faithful pastor. He
was concerned that people not be able
only to answer theological questions,
but that their hearts and lives would be
changed by the wonderful truth of who
God is. By Gods grace he accomplished
that. He still matters because he was and
is such a great teacher. Te Institutes
is still one of the great books to read in
theology, and part of its greatness is the
way we experience a Christian, pastor,
longing to communicate the truth that
sets us free.
Calvin was a great teacher because
he knew so much and because he was
an eective communicator. He was an
eective communicator as a preacher.
People heard him gladly in his own day.
He was also an eective communicator
because he was a powerful writer. He
helped rene the French language in his
French writing; he helped rene elegant
Baptism
The Lords Supper
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Councel of Chalcedon Issue 4 2009
30
Why We Still Need Calvin
writing in his Latin writing. He was an
eective communicator also because he
thought of the people who were hearing
him. Various audiences evoked dier-
ent kinds of communication from him.
Calvin was not only a great com-
municator in his preaching and in his
writing; he was a great communica-
tor in recognizing that truth needs to
be transmitted through institutions
that would carry that knowledge on
from generation to generation. In our
modern world where the individual
is so important, we often think too
individualistically. Calvin was better
than that, realizing that part of eec-
tive communication would be develop-
ing ways in which the truth would be
transmitted through institutions from
generation to generation.
Tis institutional sensitivity is
part of the reason that Calvin was very
concerned about the church and its or-
ganization. Te church is one of those
critical institutions that are responsible
to teach the truth and see to its trans-
mission. So Calvin set up in Geneva
expressions of the church with dierent
sorts of responsibilities relative to the
truth. He established what was known
as the Venerable Company of Pastors,
whose work was to teach sound doc-
trine and to ensure that the truth was
being maintained in the church.
He set up the Consistory, or church
council, which was primarily a meeting
of elders chaired by a minister supervis-
ing the moral life of the community. Cal-
vin was very concerned that Christianity
make a dierence in the lives of people.
People guilty of any number of public
sins would be called before the Consis-
tory so that the elders could press upon
them the duty of repentance. Part of the
reason that they had communion only
four times a year in Geneva was because
the elders had to visit every family before
every communion.
Calvin established a diaconate. Ge-
neva, in the years Calvin was there, al-
most doubled in size because of religious
refugees. Many people arrived, having
left everything behind, having very little
to support themselves. Te deacons
took on themselves the resettlement of
thousands of refugees to help them nd
housing and work. Calvin had taught
the people who followed him that if they
were being forced into false worship and
false religion, they only had two choices.
One was to stay and be persecuted, even
enduring martyrdom. Te second was
to ee into exile. He rejected all compro-
mise. For exiles who came to Geneva,
the church was ready to help. People
lived out the truth.
Calvin also sought an institutional-
ization of truth through his catechizing.
When he returned to Geneva after his
time in Strasbourg, one of the things that
he was most eager to do was to prepare
a catechism so that young people could
be instructed in the truth. And when the
city council nally gave him permission
to write and publish and use a catechism,
he began to write it as fast as he could be-
cause he knew that the city council was
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31 Councel of Chalcedon Issue 4 2009
Why We Still Need Calvin
unreliable and might change its mind.
He wanted to get it done before they
could withdraw permission. Te story
goes that he literally sat at his desk writ-
ing the catechism and every time he got
about two questions
and answers written,
the material would
be taken o to the
printer so it could be
typeset. Later in his
life, Calvin said that
he wished he could
have read it over once
and revised it before
it was printed.
Tere are some
wonderful things in that catechism,
but it is not one of the great Reforma-
tion catechisms. It reects the haste in
which it was written. Although prob-
ably some of the students in Geneva
liked it because several times the ques-
tion gives a long theological statement
which ends with, Isnt that right?
And the catechumen is to memorize
the response, Quite so.
Calvin also wanted to encourage
his fellow ministers, so he established a
weekly Friday night gathering of minis-
ters where one minister would preach,
usually Calvin but others as well, and
then there would be a discussion of the
sermon. It was a way of not only deep-
ening religious knowledge, but also
of helping ministers becoming better
preachers. It was an institutionalization
of his teaching.
Finally and very importantly Cal-
vin established schools in Geneva. Te
function of the school was two-fold.
First of all, Calvin wanted the people of
Geneva to be taught to read. We tend to
take reading for granted. We do not re-
alize that for much of the history of the
western world, many people could not
read. Te century before Calvin, prob-
ably the vast majority of people couldnt
read. But Calvin and other leading Re-
formers were passionately committed
to the notion that
if they were to pro-
mote a Bible-based
religion, people must
be able to read the
Bible. If it is really
true that reading the
Bible every day is a
defense against the
devil and a defense
against those clouds
of ignorance and a
way in which the brightness of the gos-
pel will shine in our hearts, then people
ought to be able to read the Bible.
Te second function of the school
was to prepare educated ministers. Cal-
vin really believed that ministers need-
ed to be able to read Greek and Hebrew
so that they could draw as close to the
Word of God as possible. By drawing
close to the Word of God, they would
be more eective in feeding the people
the Word of God.
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Why We Still Need Calvin
Calvin was a great teacher, because
he really knew the Bible, and because he
found ways to communicate eectively
what he learned. As a teacher he was
eager to lead others to a sense of cer-
tainty about the truth. He believed that
the Bible was not only true and reliable
and helpful, but he believed it was un-
derstandable so that people could come
to a knowledge of the truth, a certain
knowledge of the truth, an undoubted
knowledge of the truth, so that they
would not be tossed about by every
wind of doctrine, but that they would
know the truth and the truth would
set them free. Free from what? Free
from sin, free from the devil, free from
ignorance, free from the lies of false re-
ligion. And it was with that condence
in that truth that those graduates from
Geneva went forth to preach in France
and often to die. It was with that con-
dence that the Reformed church was
able to spread throughout Europe and
later the world.
Calvin still matters because the
church still needs truth communicated
eectively so that we might be sure that
we know the truth, that we have been
set free by the truth, and that we will
live forever in Jesus who is the truth.
John Calvin still matters because while
he has many spiritual children, he re-
mains in my judgment one of the great-
est teachers the church has ever known
in his balance, as well as in his insight
and his passion. Time spent with John
Calvin is time still well spent, and still a
blessing for the church today.
2009 Westminster Seminary Califor-
nia All rights reserved
By Robert Godfrey 2009 Westminster
Seminary California.
Robert Godfrey is President and Profes-
sor of Church History at Westminster
Teological Seminary (West)
Website:
www.wscal.edu.
E-mail:
[email protected].
Phone:
888.480.8474
Issue 4_1_2009.indd 32 9/22/09 11:56 AM