To know that God exists is not the same as knowing God. In this chapter, Calvin defines the knowledge of God as recognizing Him as Creator, Sustainer, Judge, and the sole fountain of all goodness, from whom every true blessing flows (James 1:17). He rejects speculative curiosity and insists that true knowledge of God always produces piety—a reverent love that results in trust, obedience, and sincere worship rather than empty ceremony. While many outwardly honor God, Calvin warns that true religion is found only where the heart submits fully to Him, resting confidently in His goodness while standing in awe of His holiness (Psalm 36:7–9).

John Calvin Institutes of the Christian Religion, Book 1, Chapter 2

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True wisdom begins where self-confidence ends. In this reading, John Calvin explains that the knowledge of God and the knowledge of ourselves are inseparably bound together: human misery drives us to seek God, and the holiness of God exposes the poverty of our supposed wisdom and virtue. As long as we measure ourselves by earthly standards, we remain satisfied with our righteousness; but when we are confronted with the majesty of God, our strength is revealed as weakness and our clarity as blindness (Isaiah 24:23). Genuine self-knowledge, Calvin argues, is born only when we stand before God Himself, as Abraham, Elijah, and the prophets did, rightly humbled by His presence (Job 42:5–6).

John Calvin Institutes of the Christian Religion, Book 1, Chapter 1

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What responsibility does a king bear before God for the use of his power? In this final section of the Prefatory Address, Calvin appeals directly to King Francis I, urging him to judge the cause of the Reformed churches not by slander or prejudice, but by the Word of God and in the fear of the Lord. Calvin reminds the king that royal authority is ministerial, entrusted by God for the defense of true religion and the restraint of evil, and that all rulers must one day give account before the judgment seat of Christ without regard to rank or status (Romans 14:10–12). Drawing on the examples of David, Jehoshaphat, and Josiah, Calvin presents godly kingship as obedience to God rather than reliance on military strength or political power, and he defines the true treasure of a ruler not as wealth or dominion, but as a clear conscience before God and faithful service to the enduring kingdom of Christ (1 Peter 1:24–25).

John Calvin Prefatory Address to the Most Christian King of France, Francis the First, Part 7 (Final)

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Why did Calvin write the Institutes in the first place? In this epistle, Calvin explains that his original intention was to provide a brief and orderly introduction to Christian doctrine for those newly drawn to Christ, but the widespread confusion, ignorance, and distortion of the faith compelled him to produce a fuller and more systematic work. He presents the Institutes not as a replacement for Scripture, but as a guide meant to prepare readers to approach Scripture more fruitfully, with a coherent framework for understanding its teaching (Luke 24:27). Calvin also addresses accusations that the gospel he teaches is novel or dangerous, insisting instead that it is the ancient doctrine of Christ, long obscured by human traditions, now restored to its proper place. He closes by urging readers to study with humility, prayer, and dependence on the Spirit of God, recognizing that true knowledge of God is a gift granted from heaven rather than a product of human skill (James 1:5).

John Calvin Epistle to the Reader

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What truly marks the Church of Christ—power, visibility, and tradition, or faithfulness to the Word of God? In this section of his Prefatory Address, John Calvin defines the Church by its true marks: the pure preaching of Scripture and the right administration of the sacraments according to Christ’s institution. He rejects the accusation of innovation by showing that reform is not novelty but a return to apostolic faithfulness, just as the prophets, Christ, and the apostles themselves were accused of disruption when they called God’s people back to the truth. Calvin also answers the charge of rebellion, insisting that the gospel strengthens civil order, teaches obedience to lawful authority, and forbids private violence, even under injustice. Far from promoting unrest, Calvin argues that persecution arises when truth is resisted, not when it is proclaimed. Appealing directly to the conscience of the king, he asks only that the gospel be judged by Scripture itself, not by inherited abuses or human tradition, seeking reform not for personal gain but for the glory of God and the salvation of souls.

Readings:

John Calvin, Prefatory Address to the Most Christian King of France, Francis the First (Part 5)

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What truly marks the Church of Christ—power, visibility, and tradition, or faithfulness to the Word of God? In this section of his Prefatory Address, John Calvin defines the Church by its true marks: the pure preaching of Scripture and the right administration of the sacraments according to Christ’s institution. He rejects the accusation of innovation by showing that reform is not novelty but a return to apostolic faithfulness, just as the prophets, Christ, and the apostles themselves were accused of disruption when they called God’s people back to the truth. Calvin also answers the charge of rebellion, insisting that the gospel strengthens civil order, teaches obedience to lawful authority, and forbids private violence, even under injustice. Far from promoting unrest, Calvin argues that persecution arises when truth is resisted, not when it is proclaimed. Appealing directly to the conscience of the king, he asks only that the gospel be judged by Scripture itself, not by inherited abuses or human tradition, seeking reform not for personal gain but for the glory of God and the salvation of souls.

Readings:

John Calvin, Prefatory Address to the Most Christian King of France, Francis the First (Part 5)

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In this portion of the Prefatory Address, John Calvin challenges the misuse of the name “Church” as a shield for corruption and error. He argues that outward visibility, succession, and institutional authority are not enough to establish the true Church apart from fidelity to the Word of Christ. Calvin rejects the charge of schism, insisting that separation from corruption is not separation from the Church itself, and urges that all claims of authority be tested by Scripture rather than by antiquity, power, or appearance.

Readings:

John Calvin, Prefatory Address to the Most Christian King of France, Francis the First (Part 4)

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Today’s reading presses the central Reformation question: by what standard is the Church judged? In this portion of the Prefatory Address, John Calvin confronts the danger of allowing tradition, age, and custom to outweigh the authority of Scripture. He insists that the Reformers are not innovators but restorers, calling the Church back to the purity of the gospel rather than forward into human inventions. Calvin rejects a false peace built on error, defends the proper use of councils and Church Fathers, and appeals directly to the king’s conscience to let the Word of God be the final judge between truth and falsehood.

Readings:

John Calvin, Prefatory Address to the Most Christian King of France, Francis the First (Part 3)

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Calvin presses his case with clarity and courage, arguing that the Reformation is not rebellion but restoration—an urgent return to the pure worship of God grounded in Scripture alone. In this second part of his address to King Francis, Calvin exposes how superstition and human tradition have buried true piety, answers the charge that reformers are innovators and disturbers of peace, and insists that the gospel itself inevitably provokes opposition wherever it is faithfully preached. With pastoral gravity and bold confidence, he defends the authority of Scripture over councils and customs, pleads for fair judgment rather than slander, and calls rulers to weigh doctrine not by prejudice but by the Word of God. This address reveals Calvin not as a cold system-builder, but as a reformer pleading for truth, order, and faithful worship before the face of God.

Readings:

John Calvin, Prefatory Address to the Most Christian King of France, Francis the First (Part 2)

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In this episode, we begin John Calvin’s Prefatory Address to King Francis the First, one of the most remarkable introductions in Christian theological history. Writing as a young exile, Calvin explains why he composed The Institutes of the Christian Religion and boldly defends the Protestant faith before the highest civil authority in France. Far from promoting rebellion, Calvin argues that true gospel doctrine strengthens obedience, honors lawful authority, and produces faithful citizens by teaching that all earthly rule stands under the sovereignty of God. With humility, courage, and pastoral concern, Calvin submits his work to the king’s judgment, pleads for justice toward persecuted believers, and prays that rulers would become defenders—not enemies—of the truth. This address sets the tone for the entire Institutes, revealing Calvin not as a cold system-builder, but as a theologian shaped by conscience, compassion, and confidence in the enduring reign of Christ.

Readings: John Calvin, Prefatory Address to the Most Christian King of France, Francis the First (Part 1)

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