Jerome J.
John Calvin’s Geneva Ordinances (1547) instituted numerous regulations for the citizenry of Geneva, with the main goal being to “Christianize” the social order and regulate day-to-day life. He covers rules ranging from those pertaining to various facets of Christian life (sermons, baptisms, the Eucharist) to regulations dealing with daily social conduct (drunkenness, personal conflicts, fornication). Each ordinance is written in a very straightforward manner with little room for interpretation; the line between following and not following the rules is made indisputably clear. Calvin enforced his ordinances with an interesting balance between social and judicial forms of regulation. Many first time offenders were admonished by the Church and their family, and given a warning. The common judicial punishment for failure to comply with these ordinances was a fine, which was typically around 3 sous but increased with the severity of the infraction. The most sever violations, such as repeated blasphemy or contradictions of the Word, were dealt with at the discretion of the local lordships.
Justo L. González describes John Calvin as an important systematizer of Protestant theology and a “careful thinker who bound the various Protestant doctrines into a cohesive whole” (González 77). This systemization of Protestant theology is clearly seen in his Geneva Ordinances. The most obvious example is seen in the ordinance on the Lord’s Supper, where he states that those taking Communion must "No one is to be received at the supper unless he first have made confession of his faith. That is to say, he must declare before the minister that he desires to live according to the reformation of the gospel" (Janz 216). Calvin makes a clear distinction between Protestant and Catholic doctrines, and he states that only the reformation gospel is acceptable. This separation from Catholicism is further seen in his condemnation of “superstitions.” These superstitions include congregating at the church outside of designated meetings, pilgrimages, and the use of rosaries or idols. These prohibitions would effectively steer the community away from the Catholic superstitious traditions and towards a more “biblically” founded society.
Calvin’s ordinances did more than denounce specific Catholic traditions. He envisioned a society of Christians who acted out their faith in every aspect of life. Not only were people expected to show up to Church on time every week, but they were to act accordingly outside of sermons as well. For Calvin this meant following strict rules regarding how one spent his leisure time, especially with regards to alcohol and sex. As a Christian, this way of living was not a choice but rather an obligation. Calvin and his allies most likely believed that this way of living was an improvement from Catholic-led society because it was removed from centuries of tradition founded upon the decision of men and not the Word. At first the emphasis on monetary fines might seem like a similarity to the Catholic Church, who at the time focused a great deal on accumulating wealth. The difference is that Calvin appears to make these fines in the hope that they won’t have to be collected. Most fiscal penalties would cost at least a full days wage for the average skilled artisan. Getting caught having unmarried sex was a fine of 60 sous (Janz 217), which would take weeks for the average worker to pay off. Consistent infractions could quite easily bankrupt an individual. The primary purpose of Calvin’s huge fines might then not be to fill the church’s treasury, but instead serve to forcibly guide the citizens towards a living a “biblical” lifestyle. Thus, for Calvin his regulations were a major improvement over the avaricious practices of the Catholic Church.
John Calvin’s Geneva Ordinances (1547) instituted numerous regulations for the citizenry of Geneva, with the main goal being to “Christianize” the social order and regulate day-to-day life. He covers rules ranging from those pertaining to various facets of Christian life (sermons, baptisms, the Eucharist) to regulations dealing with daily social conduct (drunkenness, personal conflicts, fornication). Each ordinance is written in a very straightforward manner with little room for interpretation; the line between following and not following the rules is made indisputably clear. Calvin enforced his ordinances with an interesting balance between social and judicial forms of regulation. Many first time offenders were admonished by the Church and their family, and given a warning. The common judicial punishment for failure to comply with these ordinances was a fine, which was typically around 3 sous but increased with the severity of the infraction. The most sever violations, such as repeated blasphemy or contradictions of the Word, were dealt with at the discretion of the local lordships.
Justo L. González describes John Calvin as an important systematizer of Protestant theology and a “careful thinker who bound the various Protestant doctrines into a cohesive whole” (González 77). This systemization of Protestant theology is clearly seen in his Geneva Ordinances. The most obvious example is seen in the ordinance on the Lord’s Supper, where he states that those taking Communion must "No one is to be received at the supper unless he first have made confession of his faith. That is to say, he must declare before the minister that he desires to live according to the reformation of the gospel" (Janz 216). Calvin makes a clear distinction between Protestant and Catholic doctrines, and he states that only the reformation gospel is acceptable. This separation from Catholicism is further seen in his condemnation of “superstitions.” These superstitions include congregating at the church outside of designated meetings, pilgrimages, and the use of rosaries or idols. These prohibitions would effectively steer the community away from the Catholic superstitious traditions and towards a more “biblically” founded society.
Calvin’s ordinances did more than denounce specific Catholic traditions. He envisioned a society of Christians who acted out their faith in every aspect of life. Not only were people expected to show up to Church on time every week, but they were to act accordingly outside of sermons as well. For Calvin this meant following strict rules regarding how one spent his leisure time, especially with regards to alcohol and sex. As a Christian, this way of living was not a choice but rather an obligation. Calvin and his allies most likely believed that this way of living was an improvement from Catholic-led society because it was removed from centuries of tradition founded upon the decision of men and not the Word. At first the emphasis on monetary fines might seem like a similarity to the Catholic Church, who at the time focused a great deal on accumulating wealth. The difference is that Calvin appears to make these fines in the hope that they won’t have to be collected. Most fiscal penalties would cost at least a full days wage for the average skilled artisan. Getting caught having unmarried sex was a fine of 60 sous (Janz 217), which would take weeks for the average worker to pay off. Consistent infractions could quite easily bankrupt an individual. The primary purpose of Calvin’s huge fines might then not be to fill the church’s treasury, but instead serve to forcibly guide the citizens towards a living a “biblical” lifestyle. Thus, for Calvin his regulations were a major improvement over the avaricious practices of the Catholic Church.