by Martin Luther of Germany, and John Calvin of Switzerland, are two popular Christian teachers of the 16th century. There are similarities and contrasts to what and how they taught Christians.[1] The authority of Scripture, Christ-centered interpretation, and law and gospel are the three features of Luther’s educational philosophy. Sola Scriptura means that Scripture has authority over all other theological, ministerial, or practical norms including papacy and church tradition. This is because Luther believed that the bible is God’s Word with the Holy Spirit as its ultimate author so everyone would know Christ as that is Who all Scripture points to. Christ is the central focus of Scripture as He is the key to the second coming.
The law and gospel are Luther’s theology of the sinning man and the justifying God. This is the creature-Creator relationship where the sinner will hear God’s Word in either the condemning verdict of his law or the promise of forgiveness of sins and justification by faith alone in the gospel of his Son.[2] Luther taught using the doctrine of two kingdoms (spiritual and temporal). Spiritual is where Christians belong to the kingdom of God as the Holy Spirit under Christ produce them. God rules the spiritual by the gospel. Temporal is where the non-Christians belong to the kingdom of the world and are restrained and obliged to keep still and maintain an outward peace. God rules the temporal by the law.[3]
Luther stated that the chief purpose of marriage was to raise right children. There was nothing more valuable than for parents to bring up their children well as a whole person for the integrity and health of the two kingdoms. It is the parent’s obligation and responsibility to be good stewards of their child’s spiritual gifts and talents. Anything less is making a place for the devil to advance his kingdom. The children are the priority in teaching as parents need to schedule time for spiritual maturity as much as secular world talents like sports, trades, and non-biblical education.
Luther pushed for church and government involvement to ensure that all children could have a balanced education of spiritual/character formation and training for vocation, even if it were through aid and scholarships. Luther believed that any institution that did not include the Word of God would become corrupt.
He had specific training guidelines depending on the child’s age. This included languages, history, singing, music, and mathematics. The younger children would only learn Latin so they would not get bogged down with too many languages. They would also learn the alphabet, the Lord’s Prayer, the Creed, other prayers, etc. The more advanced levels would memorize Scripture and recite the different prayers along with the ten commandments. Luther not only had guidelines on the curriculum, but the selection of books within the library.
Calvin was born 26 years after Luther and considered Luther his father in the faith. Calvin was the author of the Institutes of the Christian Religion. This was intended to be an overview of biblical doctrine for French protestants. Calvin believed Bible study at church was critical as those that were redeemed should know Him and His ways deeply. God has shown Himself as the creator and revealed Himself as the redeemer in the face of Christ. God as the revealer and humanity as the knower.[4] Calvin believed that man, by instinct, is aware of divinity, sensus divinitatis. This is not without denial or acceptance. Because of the Fall, humanity is no longer willing to desire, to receive, or to believe God’s truth.[5]
Calvin was convinced that the Bible was the Word of God, and this was his theology because Scripture is where God presents His testimony of Himself through special revelation. Calvin understands that both the Old and New Testament points to Christ in all its parts as He is the “goal” and the “soul” of the law. This is only possible through rightly interpreting Scripture. This viewpoint, the importance of the Bible being the primary textbook, was the foundation of Calvin’s actions of making sure biblical truths were given through preaching, writing, and reading. Calvin had a vision where the Bible was able to be read by everyone in their own language.
Calvin’s guidelines on teaching curriculum included his Institutes, his commentaries, and his Catechism. His catechism consisted of six questions per week (for a year) with the answers needing to be memorized. These were broken into four sections of faith, lawn, prayer, and the sacraments. All three, Institutes, commentaries, and Catechism, were part of the training program that he included at the Genevan Academy.
There are many similarities and some contrasts between the two religious educators and how each has grounded their educational endeavors with a theological framework. Both believed in the authority of Scripture and that all education should be centered around it. They both correctly centered on Christ and understood the Bible to be pointing to Him. Law and Gospel were part of both of their framework and theology with memorization of Scripture, select prayers, and creeds as foundational. Their implementation and emphasis contrasted as Luther focused more on the practical involvement of parents and the government with a balanced education and Calvin’s was more structured and institutional, emphasizing comprehensive theological training through formal education.
Note from Professor: Shawn, Great job comparing and contrasting educators! You also provided solid Replies to your peers. – Dr. Bryan Ray
Bibliography
Towns, Elmer L., and Benjamin K. Forest, eds. A Legacy of Religious Educators: Historical and Theological Introductions. Lynchburg, VA: Liberty University Press, 2018.
[1] William M. Marsh, “Martin Luther: Education for the Preservation of the Gospel and Society,” in A Legacy of Religious Educators: Historical and Theological Introductions (Liberty University Press, 2018), 112.
[2] Ibid., 118.
[3] Ibid., 119.
[4] Dustin Bruce, Timothy Paul Jones, and Michael Wilder, “John Calvin: Teacher in the School of Christ,” in A Legacy of Religious Educators: Historical and Theological Introductions (Liberty University Press, 2018), 188.
[5] Ibid., 189.