1. Une éthique théologique - A theological ethic

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En provenance du cours de University of Geneva

Calvin - Histoire et réception d'une Réforme

61 notes

University of Geneva

Calvin - Histoire et réception d'une Réforme

61 notes

Course in French with English subtitles -- Ce cours introduit à la vie et à la pensée du réformateur Jean Calvin (1509-1564) ainsi qu’à son influence sur le monde moderne et contemporain. La démarche proposée se veut critique, il ne s’agit ni de canoniser ni de condamner Calvin, mais de comprendre sa pensée avec toute la distance requise et d’en analyser les enjeux. Au cours de la première semaine, nous explorerons les principales étapes de la vie de Calvin. Les semaines 2 et 3 seront consacrées à l’étude de sa pensée théologique et de son éthique. Enfin, lors des semaines 4 et 5, nous nous interrogerons sur la diffusion du calvinisme dans le monde et la pertinence actuelle de la pensée de Calvin. -- This course is an introduction to the life and thought of the reformer John Calvin (1509-1564) and to his influence on the modern and contemporary world. The approach we develop is critical: we intend neither to canonize nor to condemn Calvin or his thought. Our goal, rather, is to avoid any rash evaluation in order to understand his thought and analyze the issues at stake in it. During five weeks, we will explore together the life and work of the Reformer. During the first week, we will study the main aspects of Calvin’s life. Weeks 2 and 3 will focus on his theology and his ethics. During the last two weeks (weeks 4 and 5), we will ponder how Calvinism became a worldwide phenomenon and ask ourselves what kind of relevance Calvin’s thought may still have today.

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L'éthique de Calvin - Calvin's ethics

Ce troisième module présente l’éthique de Calvin. Nous aborderons le fondement théologique de son approche, à savoir le commandement de Dieu. Nous étudierons les trois usages de la Loi chez Calvin et la distinction entre les deux règnes, celui du royaume temporel et celui du royaume spirituel. L’éthique de Calvin sera caractérisée de trois manières, selon qu’elle se rapporte au Créateur, au Rédempteur ou au Sanctificateur. Nous discuterons enfin les conséquences politiques, économiques et sociales de l’éthique de Calvin. Ce module vise à mettre en lumière les spécificités d’une approche théologique de l’éthique et à comprendre la fécondité et les limites d’une telle approche. Module 3 focuses on Calvin's ethics. We will study the theological foundation of his ethical thinking, namely God's command. We will consider the three uses of the Law according to Calvin and his way of distinguishing between the two kingdoms, i.e. between the secular and the spiritual realms. Calvin's ethics is threefold, depending on its link to the Creator, the Reconciler and the Sanctifier. We will examine the political, economic and social import of his ethics. This second module seeks to shed light on the specificities of a theological approach to ethics as well as on the advantages and potential problems which may arise with such an approach.

Introduction1:30

1. Une éthique théologique - A theological ethic7:06

2. Le commandement du Créateur - The Creator's command13:38

Rencontrer les enseignants

Christophe Chalamet
Professeur de théologie systématique
Faculté de théologie
François Dermange
Professeur d'éthique
Faculté de théologie
Michel Grandjean
Professeur d'histoire du christianisme
Faculté de théologie
Sarah Nicolet
Collaboratrice scientifique
Faculté de théologie

Calvin. History and Reception of a Reformation

Week 3. Calvin's Ethics Sequence 1. A Theological Ethic

I am standing today in the "cour Saint-Pierre" (Saint-Peter square), a public square located directly in front of what was once Geneva's cathedral.

It is a place that symbolizes the beginning of the Reformation in Geneva when, one day, children who had just attended mass grabbed small statues inside the church and started throwing them at each other, creating instant panic among the local canons.

Saint-Pierre was an important place: it was there that waves and waves of refugees came to hear Calvin preach.

It also had great political importance. As the largest public space in the city, the cathedral was where all major political assemblies and meetings took place.

We are standing, then, in the very heart of the Genevan Reformation, in the very heart of Geneva -- both spiritually (as we can see from these beautiful stones) and politically.

It's an ideal location from which to introduce you to Calvin's ethics.

Calvin's ethics follow in the footsteps of the great ethical systems of Antiquity, and in particular those of Plato and Aristotle.

Its aim is to define the right way to live -- how to act justly.

Yet Calvin espoused a point of view that differs significantly from these ethical systems.

As we'll see, Calvin's ethical ideas had a major impact not only on those societies that explicitly embraced Calvinism, but, it is fair to say, on modern society as a whole.

Unlike the ethical systems inherited from Antiquity, Calvin's ethics do not originate in human beings -- what humans desire, what they think, what they feel -- or in the ways by which they seek to understand themselves and make themselves understood to others.

Calvin's ethics start with God, and what God teaches.

For Calvin, indeed, anything one may conceive using one's own intellectual faculties or abilities is, by its very nature, unable to significantly address the true meaning of one's existence.

Calvin's ethics, then, find their point of origin in God's stance towards human beings.

This approach was at odds not only with philosophy, but with the Catholic ethics of his time, which were mainly influenced by Thomism (the intellectual legacy of Thomas Aquinas), scholasticism, and the notion that reason and faith are to be seen as a coordinated pair.

For Catholics, indeed, it was impossible for faith, having been given by God to man, to be contrary to reason, also given by God to man.

In the Catholic mind of Calvin's time, reason was akin to God's image in man.

For Calvin, however, ethics cannot be based on human reason, but only on the way in which God speaks to human beings.

As we'll see, God does not communicate with human beings in one way only.

This is because God speaks to several kinds of people -- or rather, more accurately, to several different components within human beings themselves.

What God wants for human beings, at all times, is life.

For Calvin, God first communicates with all people, Christian or not.

God wants life for all.

But human life, unlike that of all other animals, does not consist merely in eating, growing, procreating and accomplishing things. Rather, it consists in living in a properly human way.

Thus God communicates with everyone so that they may live in a properly human way.

This is the first level of Calvin's ethics.

There is a second level, however: for Christians, proper living means living in relationship with God.

To live in relationship with God, one must experience the fact that life is more than human life, realize that life consists in recognizing oneself as a child of God, and recognize God as one's Father.

This is the second level of Calvin's ethics.

There is a third level, which goes beyond recognition of being God's child. In this level, one must live in a profoundly personal, intimate relationship with God.

One who lives in this third level must change everything in his or her life, so as to reflect this relationship of intimacy with God.

For Calvin, this third level acts as a preparation for eternal life with God, and thus represents the crucial moment of sanctification.

Thus Calvin's ethics are divided into three levels, or stages: the first is for any human being whatsoever; the second is for Christians and Jews, i.e., those who have experienced salvation; and the third is for those who wish to enter into an intimate relationship with God.

The existence of these three distinct levels may strike us as surprising, since God is one (i.e., undivided). Calvin justifies it by arguing that we, as human beings, are divided.

I am François Dermange, sure, but who is François Dermange? A man among all other human beings, someone who is trying to be a Christian, or someone who does not yet know who he will be, for all eternity, alongside God?

Thus, because man is divided, there are three possible ways to hear the Word of God, hence three ethical levels -- which we are going to explore in more detail in the next sequences.

This place, the Saint-Pierre cathedral, will allow us to reflect not only on the events that took place here, but on Calvin's thought as well.

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