Preliminary Thoughts:
Love for Calvinist Individuals, Rejection of Harmful Theology
Before we start, we know we use some pretty strong terms here, so it’s important to make clear that in addressing the theological errors of John Calvin and the historical consequences of his actions, we are not advocating for mistreatment, hostility, or animosity toward those who hold Calvinist perspectives. Our goal is to critique doctrine and historical actions, not attack individuals who sincerely follow Reformed theology today.
While Calvin’s influence on theology is undeniable, history also records his involvement in actions that directly contradict Christ’s call to love and mercy—most notably his role in the execution of Michael Servetus. We stand against any form of religious coercion, violence, or persecution, whether in Calvin’s time or today. Just as we reject the errors of Calvin’s doctrine where it has led to spiritual harm, we also reject the mistreatment of people based on theological differences.
Our desire is to shine light on these historical realities so that we can learn from the past and avoid repeating its mistakes. We critique Calvinism’s theological framework not to stir division but to ensure that believers remain aligned with the full counsel of Scripture, including its promises of healing, spiritual empowerment, and the intimate relational nature of God.
As followers of Christ, we affirm that love, grace, and biblical truth must always go hand in hand. We strive to engage in discussions that honor God, build up His people, and call for greater alignment with His heart—without resorting to the same harshness or authoritarianism that marred certain aspects of the Reformation era.
Claim 1: Calvin’s Unbiblical Exaggeration of Providence Hinders Genuine Human Responsibility
Calvin’s Own Words:
Calvin strongly emphasized a deterministic view of God’s sovereignty, asserting that all events, without exception, unfold according to God’s predetermined will. For instance, he says in Institutes of the Christian Religion:
“All events are governed by God’s secret plan, and nothing happens except what he has knowingly and willingly decreed… all things, including our very choices, are brought inevitably to the destined point which He has determined.” (Institutes of the Christian Religion, Book I, Chapter XVI, section 3)
“If God not only uses the agency of the wicked, but also governs their counsels and affections, he is the author of all their sins” (Institutes of the Christian Religion, Book I, Chapter 18, Section 4)
Calvin’s extreme determinism, which left minimal room for meaningful human agency, caused harm in practical situations. Even in cases where Calvin affirmed the need for people to take responsibility for their actions, Calvin’s determinism undermined any clear concept of how human responsibility can function meaningfully. Calvin himself in his Institutes, Book 1, Chapter 18, acknowledges this tension and does nothing to resolve it. Such statements did little to no good in preventing human hubris from leading to harmful decisions and then blaming the results on God’s will, even (and perhaps especially) in cases where those decisions were made by Calvin himself. At best the end result was confusion and at worst Calvin’s theology justified outright contradictions in ethics and God’s character.
Examples:
- Michael Servetus (1553): Calvin believed Servetus’ theological views and subsequent execution were divinely ordained. Calvin’s deterministic view justified harsh punishment (and murder), precluding any humane consideration for mercy or reconsideration.
- Gordon, Bruce. Calvin. Yale University Press, 2009.
- Pastoral Counseling and Letters: Calvin advised parishioners to resign themselves to suffering and hardships, viewing every event as explicitly decreed by God, causing psychological distress and discouragement among believers seeking practical solutions or comfort.
- Parker, T.H.L. John Calvin: A Biography. Lion Hudson, 2006.
- Michael Bolsec (1551): Bolsec argued that Calvin’s deterministic theology implied God was responsible for human sin. Calvin’s response was severe repression, leading to Bolsec’s arrest, imprisonment, and exile. This effectively harmed genuine theological exploration and personal freedom of conscience.
- Godfrey, W. Robert. “Calvin, Bolsec and the Reformation.” Westminster Seminary California, 2001.
- Cottret, Bernard. Calvin: A Biography. Translated by M. Wallace McDonald. Eerdmans Publishing, 2000.
Biblical Contradictions:
- “Choose life, that you and your offspring may live.” (Deuteronomy 30:19)
- “We are God’s fellow workers.” (1 Corinthians 3:9)
- “For if you keep silent at this time, relief and deliverance will rise for the Jews from another place, but you and your father’s house will perish. And who knows whether you have not come to the kingdom for such a time as this?” (Esther 4:14)
Claim 2: Calvin’s Vehement Promotion of Cessationism Discredited Genuine Healings
Calvin’s Own Words:
Calvin was instrumental in promoting cessationism—the belief that miracles ceased after the apostolic age—declaring that the “miraculous powers and manifest workings of the Holy Spirit…have ceased” and are no longer present within the Church. He strongly criticized miracle claims among his contemporaries as either fraudulent or satanic.
“Those miraculous powers and evident workings of the Holy Spirit, which the Apostles manifested through signs and wonders, ceased long ago and no longer appear in the Church. Claims to such miracles today are either fraudulent or tricks devised by Satan to deceive the faithful.” (Institutes of the Christian Religion, Book IV, Chapter XIX)
This rejection harmed sincere believers who experienced genuine healings. Calvin’s skepticism also deeply influenced Protestant culture, discouraging openness about spiritual experiences. He harshly criticized groups like the Anabaptists who testified of healings and prophecy. Furthermore, his aggressive stance created an atmosphere of suspicion in Geneva, causing emotional and social harm to believers genuinely seeking help from God.
Examples:
- Anabaptist and Spiritualist Experiences: Believers from Anabaptist and other spiritual renewal movements who experienced and testified to genuine healings were persecuted, ridiculed, or ostracized, severely impacting their faith and community standing.
- (William R. Estep, The Anabaptist Story: An Introduction to Sixteenth-Century Anabaptism, 1996),
- (George Huntston Williams, The Radical Reformation, 1995)
- Undermining Eastern Orthodox Spiritual Practices: Practices such as the use of Holy Unction (anointing oil) and intercession of the saints for miraculous healing associated with Orthodox monasteries were dismissed by Calvin as non-biblical (despite their Biblical foundations in James 5:14), leading to a loss of credibility and openness toward legitimate Eastern Orthodox healing traditions.
- Bryan Cross, “John Calvin on the Sacrament of Extreme Unction”
- John Calvin, Institutes of the Christian Religion. In Book IV, Chapter 19, Section 18,
- Loss of Openness Among Protestants: Calvin’s cessationist teaching created widespread skepticism and fear among Protestant believers, leading to a significant reduction in the acknowledgment and acceptance of legitimate divine interventions and healings, out of fear of repercussions, ultimately hindering the spiritual growth and well-being of countless individuals and the church as a whole.
- Richard M. Riss, A Survey of 20th-Century Revival Movements in North America (1988)
- Jack Deere, Surprised by the Power of the Spirit (1993)
Biblical Contradictions:
- “Jesus Christ is the same yesterday and today and forever.” (Hebrews 13:8)
- “Do not despise prophecies, but test everything; hold fast what is good.” (1 Thessalonians 5:20-21)
- “Do not forbid speaking in tongues.” (1 Corinthians 14:39)
Claim 3: Calvin’s Theocratic Government Abused & Killed People for Differences of Opinion
Calvin’s Own Words:
Calvin’s theocracy was enforced violently in Geneva, clearly advocating harsh punishments, including death, for theological dissent. He wrote extensively on his view of the duty of civil authorities:
“It is the duty of civil magistrates to uphold and defend true religion, to suppress blasphemies and idolatries, and to remove offenses against God. They must punish with severity those who corrupt sound doctrine, for such persons are enemies of God Himself and pose a danger to society.” (Institutes of the Christian Religion, Book IV, Chapter XX)
Examples:
- Michael Servetus (1553): Calvin actively supported and encouraged Servetus’ execution by burning for challenging Calvin’s Trinitarian theology, showcasing Calvin’s willingness to use severe violence over theological disagreement.
- Cottret, Bernard. Calvin: A Biography. Translated by M. Wallace McDonald. Wm. B. Eerdmans Publishing Co., 2000.
- Jacques Gruet (1547): Gruet was executed by beheading for criticizing Calvin’s oppressive rule; this punishment dramatically illustrated Calvin’s brutal reaction to theological disagreements.
- Berriot, François. “Un procès d’athéisme à Genève: l’affaire Gruet (1547-1550).” Bulletin de la Société de l’Histoire du Protestantisme Français, vol. 125, no. 3, 1979, pp. 577–592.
- The Case of Perrinists and Libertines (1546-1555): Calvin led a prolonged campaign against Geneva citizens (including Ami Perrin), labeling them “Libertines” for opposing his strict theological rule. Many faced severe punishments, imprisonment, exile, or loss of social standing, causing severe personal and communal damage, fracturing families, and destroying reputations due to mere theological disagreements.
- Reference: Bouwsma, William J. John Calvin: A Sixteenth-Century Portrait. Oxford University Press, 1988.
- Cottret, Bernard. Calvin: A Biography. Translated by M. Wallace McDonald, Wm. B. Eerdmans Publishing Co., 2000.
Biblical Contradictions:
- “My kingdom is not of this world.” (John 18:36)
- “Love your enemies and pray for those who persecute you.” (Matthew 5:44)
- “For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places.” (Ephesians 6:12)
The Modern Consequences of Calvin’s Errors
Calvin’s theological positions, particularly his exaggerated view of providence and authoritarian practices, have lasting negative implications today. Modern manifestations, such as oppressive Christian nationalism, derive ideological justification from Calvin’s authoritarian approach. His refusal to acknowledge contradictions—such as claiming absolute divine sovereignty while dismissing contemporary miracles as satanic—illustrates a harmful theological pride still seen today. Such pride fosters a dangerous inability to acknowledge error, preventing spiritual humility, sincere dialogue, and authentic communal health in contemporary Christianity. It causes harm not only to Church corporately, but to the Christian personally, even to this day, in undermining faith and hope for God to intervene in their life situations.
Keep in mind, the internet is full of comments like the one you’re about to hear, alongside countless claims about the aftermath of poor pentecostal theologies as well… but for what it’s worth as case in point, one comment on a charismatic leader’s blog post reads:
“I have been under the heavy hand of chronic disease for the last 3 years. I also have been convinced of Reformed theology for most of my walk. Yet, my suffering has led me to ponder and even consider other Christian perspectives on scripture. This article hits at what I believe many serious Bible students notice. I find that my Calvinism fails me in my attempt to seek out His presence during my suffering do to my inability to accept that He is willing me to be sick for a mysterious purpose only He can knows. I’ve never had the ability to hear God like I’ve heard you and other charismatic believing Christians can. I desire more than anything to have such an experience! The Almighty responding to my call with His own voice when in need. What a blessing that would be!”
Why Calvin’s Theology Isn’t Just Bad, But a Curse
The word curse may sound too strong, and could imply that nothing good came of Calvin’s life. This is not what I’m claiming. God can bring something good out of anything and anyone (Rom. 8:28). In this sense Calvin himself was not a curse, but his theology absolutely was. And what made it so? He persecuted and killed others, including Christians, for holding views divergent from his own. The pride required to do this alone is self-evident, but must also grow exponentially for him to then dig his heels in and instead of repent, to justify his own sin as God’s will. This is without doubt, at least in the mind of this author, but also (I think) in the view of scripture, what a curse looks like.
Proverbs 17:15
“He who justifies the wicked and he who condemns the righteous are both alike an abomination to the Lord.” John
John 16:2-3
“Indeed, the hour is coming when whoever kills you will think he is offering service to God. And they will do these things because they have not known the Father, nor me.”
Pentecost Apologetics 
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