Restoration of the Original Order and Purpose through the Death of Christ

source:http://archive.churchsociety.org/churchman/documents/Cman_105_2_Hallett.pdf

Consider this plan of redemption and how it is that Christ’s death can separate humankind from the world. Put simply, the purpose of our redemption is ‘the restoration of the original order of man’s life.’ The work of Christ is to restore to humanity the image of God which was lost in Adam. Adam, having first been created in the image of God, reflected the divine righteousness. This image, defaced by sin, is now to be restored in Christ.

This regeneration is nothing other than the re-formation of the image of God in humankind, to recall him from his ‘wanderings’ referred to earlier. The work of the Spirit in our heart is therefore to begin to reform us to the image of God, which, for Calvin, was a gradual process: . . . “neither of these things happen all at once, but by continual progress we increase both in the knowledge of God and in conformity to His image”.

Calvin himself saw the comprehensive scope of the Spirit’s activity both in creation as well as redemption. The development of the Institutes reflects Calvin’s insight that the various saving activities of the Spirit are not apart from or in opposition to creation. Redemption is the vindication of God the creator. The new creation in the Spirit is the restoration and consummation of creation; it includes the renewal of the entire life of the creature made in God’s image.

The restoration of that image is to result in both the renovation of man and of the whole world. Calvin himself puts it this way: “We must . . . note that Christ was speaking only of the beginning of God’s Kingdom; for we now begin to be reformed to the image of God by His Spirit so that the complete renewal of ourselves and the whole world may follow in its own time”.

In moving on to consider this restoration, it is necessary for us now to examine Calvin’s understanding of the cross and the work of Christ.  Suffice it to say that, for Calvin, the cross of Christ is not just a sacrifice for sin, but a ‘royal victory.’ Indeed, Jansen talks of this victory as Calvin’s ‘most recurrent theme—the regal conquest of Christ over the devil, death and sin.’

R.A. Peterson however, suggests that Jansen, in referring to the victory theme as ‘Calvin’s most recurrent theme’ is overstating the case. In saying that, Peterson is not attempting to minimize the importance of the victory theme in the theology of Calvin, but rather to see the theme in its proper proportion: . . . the concept of Christ’s saving work as a mighty victory occupied a large place in Calvin’s thought and deserves a place in any consideration of his doctrine of the atonement.  The importance of the victory is brought out by Calvin himself when he says: “Now this kind of redemption Christ shows to be necessary, in order to wrench from the Devil, by main force, what he will never quit till he is compelled. By these words He informs us, that it is vain for man to expect deliverance, till Satan has been subdued by a violent struggle”.

It is certainly true to say that later Calvinism tended to emphasise Christ’s priestly office in its understanding of the atonement, which led to the atonement being described in sacrificial and penal terms. Calvin himself, however, never viewed the atonement simply in those terms. He always insisted that since it is the cross that effects the work of redemption, ‘it must necessarily be a kingly as well as a priestly work.’  The relevance of Christ’s priestly work, will become more apparent later. Our main concern at this point is to emphasise, as Calvin does, this ‘royal victory,’ because, as Jansen puts it, it has important implications for Christian life, for it points us beyond unresolved tension and dialectic conflict towards a positive and victorious life.

This statement of Jansen is obviously extremely relevant to the subject under discussion. If, as we have said, man is helpless and held in bondage to the world and Satan, then it is only logical that we should shortly move on to establish exactly how this ‘victorious life’ that Jansen refers to, can be lived out by those who are regenerate. It becomes apparent in the theology of John Calvin, that the death and resurrection of Christ (which Calvin would never separate), is an event which is essentially ‘practical,’ in that it has intense relevance for the Christian life. ‘Christ’s death and passion should produce its fruit in us’.

In other words, the Christian is not only forgiven, vitally important though that is, but he is also liberated that he might enter into Christ’s conquest. Not only are sin, death and Satan defeated by Christ’s death and resurrection, but man is also freed, through conversion by the grace of God, so that his mind is no longer set purely on the things of this earth. He is then able to begin to taste ‘the pleasures of eternity, the experience of which alone can deliver us from bondage to this earth.’  But before moving on to discuss in detail the ways in which the Christian is to work out this ‘victorious life’ over the world, we must, as emphasised earlier, first explore and develop more fully the theme of restoration. What is of great significance for this paper is that not only is man to be restored to the image of God, but, Calvin argues, through the cross the whole of creation has been restored to its original glory and order.

In his commentary on John 12:31, Calvin argues that ‘judgement of this world’ would be better translated ‘reformation’, as the Hebrew word means ‘a well-ordered constitution.’ He goes on to say: “Now we know that outside Christ there is nothing but confusion in the world. And although Christ had already begun to set up the Kingdom of God, it was His death that was the true beginning of a properly-ordered state and the complete restoration of the world”.

He makes a similar statement a little later in the same commentary: “For in the cross of Christ, as in a splendid theatre, the incomparable goodness of God is set before the whole world. The glory of God shines, indeed, in all creatures on high and below, but never more brightly than in the cross, in which there was a wonderful change of things (admirabilis rerum conversio)—the condemnation of all men was manifested, sin blotted out, salvation restored to men; in short, the whole world was renewed and all things restored to order”.

One of the marks of true religion, which, Calvin maintains, is lacking under ‘superstition’ is orderliness.  This orderliness is to be seen, not just in the life of the Christian, but in the world itself. The restoration of the image of God in the Christian means, for Calvin, an ordered life, ‘for the pattern of the restored imago Dei is a pattern of order.’  The overcoming of disorder in this world is, for Calvin, ‘a fact of profound eschatological significance.’

The restoration of order in the world occurs now as the influence of the cross is experienced in society from day to day, but, having said that, Calvin also states that for the final, complete restoration of true order, both in man’s hearts and in the universe as a whole, we have to await the second coming of Christ: Such is his intention when he says, until the coming of the Lord: the confusion which we see in the world today will not go on for ever, for the Lord, by His coming, will bring all back to order, and for that we must gather our spirits to have a good hope.

Nevertheless, as Wallace puts it, ‘the whole new attitude and behaviour of the regenerate man in obedience to the Word of God is indicative of the original pattern of man’s life as he was created in Adam .’  As we concentrate on the Christian’s conflict with the world, the flesh and the devil, we are obviously more concerned with Calvin’s understanding of the restoration and renewal of this present world, prior to Christ’s second coming. We have stated already, that the restoration of order in the world occurs whenever the influence of the cross is manifested in society.58 We have also established that throughout the present world, in which Satan holds sway, there is confusion, disorder and disharmony. Yet, Calvin maintains, through the victory of the cross of Christ, reformation is constantly taking place. He can say this because, through the cross, ‘Satan is being cast out of his dominion and the power of evil is being subdued.’ 59 This is how Calvin himself puts it in his commentary on John’s gospel: Now we know that outside Christ there is nothing but confusion in the world. And although Christ had already begun to set up the Kingdom of God, it was his death that was the true beginning of a properly-ordered state and the complete restoration of the world. We must also notice, however, that this right ordering (rectitudo) cannot be set up in the world, until first Satan’s kingdom is wiped out and until the flesh and whatever is against God’s righteousness is annihilated.

Finally, the renewing of the world must be preceded by a mortifying. And so Christ declares that the prince of this world is to be cast out. For confusion and deformity arise because, while Satan exercises his tyranny iniquity is spread abroad. Therefore, when Satan has been cast out, the world is called back from its revolt to the rule of God. If anyone asks how Satan was cast out by Christ’s death, since he does not cease to go on making war, I reply that this casting out is not to be limited to any short time, but is a description of the remarkable effect of Christ’s death which appears daily. 60 The death of Christ is therefore the commencement, in the present, of a well-regulated condition which will ultimately reach its inevitable climax in the renovation of the whole world.

The signs of this re-establishing of the Kingdom of God are, for Calvin, whenever in the life of regenerate man, there is true self-denial and mortification of concupiscence, brought about by communion with the death of Christ. Then there is restoration in order, where previously there had been confusion and disorder.

This is how Calvin himself puts it: “We must first attend to the definition of the Kingdom of God. He is said to reign among men, when they voluntarily devote and submit themselves to be governed by him, placing their flesh under the yoke, and renouncing their desires. Such is the corruption of the nature, that all our affections are so many soldiers of Satan, who oppose the justice of God, and consequently obstruct or disturb his reign. By this prayer we ask, that he may remove all hindrances, and may bring all men under his dominion, and may lead them to meditate on the heavenly life”.

Calvin then goes on to explain how the reign of God in the heart of man is actually brought into being. The following extract shows us the understanding he had of the work of the Word and the Spirit in establishing this reign: This is partly the effect of the Word of preaching, partly of the hidden power of the Spirit. He would govern men by His Word, but as the voice alone, without the inward influence of the Spirit, does not reach down into the heart, the two must be brought together for the establishment of God’s Kingdom.

“So we pray that God will show His power both in Word and in Spirit, that the whole world may willingly come over to Him. The opposite of the Kingdom of God is complete disorder and confusion: nor is anything in the world well-ordered unless He arranges its thoughts and feelings, by His controlling hand. So we conclude, that the beginning of the Kingdom of God in us, is the end of the old man, the denial of self, that we may turn to newness of life”. John Calvin