Journal of Youngsan Theology, Vol. 19. pp.

7-39
Youngsan Theological Institute of Hansei University, 2010. 9. 30.

The Theology of John Calvin in the Perspective

of Pentecostal Theology1)

Moon, Myung Sun

| Lecturer of Hansei University, Systematic Theology |
[email protected]

Ⅰ. Introduction

This thesis is a dialogue between the theology of John

Calvin and the pentecostal’s theology. In my opinion, there
are two difficulties in this theological research. Firstly, there
is a striking contrast between the theological developments
of the two theologies. The theology of John Calvin was
established in the 1500s. But the Pentecostal theology began
to establish its theological basis in the 1900s. Although
the Pentecostal movement began in the early 1900’s, there

1) This article was addressed in John Calvin Quincentenary Seoul

Symposium on June 22, 2009. The address was in Korean. This article
is the English Translation of the address.

The Theology of John Calvin in the Perspective of Pentecostal Theology·7

was already a theological basis regarding the Holy Spirit
movement. The theology of John Calvin was in the process
of further development whereas the Pentecostal theology was
being developed. The Pentecostal theology was on its way to
‘making its own position’ in the already established theological
tradition. Secondly, it is not easy to choose a main theologian
among the Pentecostal theologians, because the Pentecostal
movement is not limited only to the Pentecostal denomination,
but it extends to other denominations, such as Assemblies
of God, Church of God and so forth. There are so many
Pentecostal movements outside the Pentecostal denomination.
It seems like the Pentecostal movement has spread to all
denominations and church movements. However, this does not
mean that dialogue between the theology of John Calvin and
the Pentecostal theology is impossible. Today there are many
Pentecostal churches and denominations, which have not only
pastoral, but also theological fellowships with the churches
and denominations which follow the tradition of John Calvin.
Besides this phenomenon both theological traditions are strongly
based on the word of God so it is possible to compare the
Pentecostal theology with the theology of John Calvin.
For the discussion concerning the Pentecostal theology the last
edition of Institutes of the Christian Religion was used. And for
the comparison with the theology of John Calvin, the theology of
Frank D. Macchia was examined, which is revealed through his

8·Journal of Youngsan Theology Vol. 19

book, Baptized in the Spirit. In addition to the theology of Frank
D. Macchia, the theology of David Yonggi Cho was referenced
as an additional resource to compare with the theology of
John Calvin. Although there are some people who disevaluate
the theology of David Yonggi Cho’s theology, there are two
famous theologians, who evaluate his theology very highly.
One theologian is Cecil M. Robeck, Jr., who is the Professor of
Church History at Fuller Theological Seminary. He mentioned
that this high evaluation is not because the Yoido Full Gospel
Church is the biggest church in the world, but that it is due to the
theology of David Yonggi Cho.2) The other theologian is Prof.
Dr. Jürgen Moltmann. He held the theology of David Yonggi
Cho as the theology of Hope in very high esteem. Moreover,
he mentioned that the theology of David Yonggi Cho’s Korean
Pentecostal theology is one of the most popular theologies and
that it has been adopted by other countries all over the world.
In this article the theology of John Calvin and the Pentecostal
theology was compared in the focus of five themes, as following:
‘the union with Jesus Christ’, ‘the sacrament’, ‘the love’, ‘the
kingdom of God’ and ‘the prayer’. The main resources in the
theme of ‘prayer’ by the side of the Pentecostal theology is
the theology of David Yonggi Cho because Frank D. Macchia
did not handle the theme of prayer in his book, Baptized in the

2) On March 27 2009 Robeck gave a special lecture about Pentecostal

theology in International Theological Institute, Seoul, Korea.

The Theology of John Calvin in the Perspective of Pentecostal Theology·9

Spirit. Outside of the part of ‘prayer’, the theology of David
Yonggi Cho was added for comparison in other parts of the
five themes in order to intensify the theology of the Pentecostal
theology in the discourse.

Ⅱ. Concerning the union with Jesus Christ

1. The position of John Calvin

It is obvious that John Calvin is the theologian of the Holy

Spirit. 3) Nevertheless Prof. Dr. Michael Beintker mentioned
that the importance of the Holy Spirit in the theology of John
Calvin was underestimated until now.4) Actually the value of ‘the
pneumatology of John Calvin’ should be emphasized more than
what the current theological society has attributed to Calvin’s
views on pneumatology and regarding Calvin’s position on the
works of the Holy Spirit.
In the pneumatology of John Calvin, the union with Jesus
Christ, which can be realized by the work of the Holy Spirit,
is one of the main points. In the subtitle of Inst. III. 1. 1. John

3) Vgl. I. J. Hesselink, “The Role of the Holy Spirit in Calvin’s Doctrine of

the Sacraments,” Acta Theologica 3(2002), 66f.
4) Michael Beintker, “Calvins Theologie des Heiligen Geistes”, accessed
in August, 2008, available at: http://www.reformiert-info.de/2435-0-56-
3.html#_ftn5.

10·Journal of Youngsan Theology Vol. 19

Calvin suggested that ‘the secret work of the Holy Sprit’ is the
union between Christians and Jesus Christ.5) Regarding the union
with Jesus Christ, Calvin insists the following: “And to confirm
this he uses the same reason I have brought forward: that Christ
is not outside us but dwells within us. Not only does he cleave
to us by an indivisible bond of fellowship, but with a wonderful
communion, day by day, he grows more and more into one
body with us, until he becomes completely one with us.”6) The
ultimate level, which John Calvin speaks about, is ‘the perfect
oneness with Jesus Christ. The perfect oneness with Jesus Christ
shall be completed not at the very moment of the salvation, but
through the continuing works of the Holy Spirit in the whole
Christian life.7)
He emphasizes the oneness with Jesus Christ as ‘the mystical
union (mystica unio)’: “Therefore, that joining together of Head
and members, that indwelling of Christ in our hearts – in short,
that mystical union (mystica unio) – are accorded by us the
highest degree of importance, so that Christ, having been made
ours, makes us shares with him in the gifts with which he has
been endowed.”8) It should be clearly clarified that Calvin was
not a mystic, although he mentioned the union with Jesus Christ
as ‘the mystical union’. A dissertation by Dennis E. Tamburello

5) Cf. Inst. III. 1. 1.

6) Inst. III. 2. 24.
7) Cf. Inst. III. 2. 24.
8) Inst. III. 11. 10.

The Theology of John Calvin in the Perspective of Pentecostal Theology·11

offers another opinion to this topic. Tamburello insists that John
Calvin is related to mysticism, because he spoke about ‘the
mystical union (mystica unio)’.9) However, ‘the mystical union
(mystica unio)’, which was mentioned in this instance, has no
connection with mysticism as John Calvin did not speak about
the mixture between Jesus Christ and the Christians.10) A famous
German Scholar, Werner Krusche, insisted also clearly that
the union with Jesus Christ does not mean the mixture of the
attributes between Jesus Christ and Christians.11)
We should pay attention to the emphasis Calvin places upon
the union with Jesus Christ. He stressed the union with Jesus
Christ as ‘the highest degree of the importance’ (Inst. III. 11.
10). The oneness with Jesus Christ is one of the very important
contents in the soteriology of John Calvin. Soteriology is an
important doctrine because it was discussed in many areas of
theology, for example, the ecological theology, the social ethic
and so on.12) Also Calvin explained the holy life in the union
with Jesus Christ as follows: “When we hear mention of our
union with God, let us remember that holiness must be its bond;

9) Cf. Dennis E. Tamburello, Union with Christ (Louisville, Kentuckyh:

Westminster & John Knox Press, 1994), 103-7.
10) Cf. Myung-Sun Moon, Das Wirken des Heiligen Geistes zur Stiftung
der Gemeinschaft mit Jesus Christus, 115-18.
11) Cf. W. Krusche, Das Wirken des Heiligen Geistes nach Calvin (
Göttingen: Vandenhoeck & Ruprecht, 1957), 127-28.
12) Cf. Jung, Reformation and the Spirituality of John Calvin.

12·Journal of Youngsan Theology Vol. 19

not because we come into communion with him by virtue of
our holiness! Rather, we ought first to cleave unto him so that,
infused with his holiness; we may follow whither he calls. But
since it is especially characteristic of his glory that he have
no fellowship with wickedness and uncleanness, the Scripture
accordingly teaches that this is the goal of our calling to which
we must ever look if we would answer God when he calls [Isa.
35:8, etc.].”13) Here Calvin has the opinion, that the holiness is
not the condition for the union with Jesus Christ, but the result
of the union with Jesus Christ. Therefore in the insight of John
Calvin, he stated that it is impossible to realize social ethical
change without the union with Jesus Christ.

2. A Dialogue between the theology of John Calvin and the

Pentecostal theology

Frank D. Macchia, a famous Pentecostal theologian, states his

opinion about the fellowship with Jesus Christ, as he connects
the baptism in the Holy Spirit and koinonia: “The Spirit is the
Spirit of communion. Spirit baptism implies communion. This
is why it leads to a shared love, a shared meal, a shared mission,
and the proliferation/enhancement of an interactive charismatic
life. Spirit baptism thus implies a relationship of unity between
the Lord and the church that is not fundamentally one of

13) Inst. III. 6. 2.

The Theology of John Calvin in the Perspective of Pentecostal Theology·13

identity but rather communion.”14) Here the similarity between
the oneness with Jesus Christ in the theology of John Calvin
and a unity between the Lord and the church in the Pentecostal
theology is evident. Thus two theological traditions – the theology
of John Calvin and the Pentecostal theology – emphasize the
close spiritual fellowship between Jesus Christ and the Christian
(or the church). But there are some Christian theologians who
disagree with the opinion that Calvin’s theology involved
mysticism. Both Frank D. Macchia and Calvin’s view on the
oneness are the same and are not mysticism but the difference
between the theology of John Calvin and the Pentecostal
theology is a matter of emphasis. Macchia did not talk about the
“perfect” oneness with Jesus Christ in the fellowship between
Jesus Christ and the Christians even though he supports this
view. But in the theology of John Calvin the “perfect” oneness
between Jesus Christ and the Christian is possible and is the
main purpose of Christian faith.
Like Calvin, Frank D. Macchia insists that the source of the
holiness of the church is Jesus Christ himself: “The holiness
of the church is dependent on Jesus’ sanctification and our
participation in it through consecration and empowered witness
by the baptism in the Spirit (John 17:17-19).”15) Just as Macchia

14) Frank D. Macchia, Baptized in the Spirit (Michigan: Zondervan, 2006),

156-57.
15) Ibid., 222.

14·Journal of Youngsan Theology Vol. 19

depends on the work of the Holy Spirit for the holy life, Calvin
insists that the work of the Holy Spirit is the essential element
for the holy life.16) However, the difference between the theology
of John Calvin and the Pentecostal theology is shown in the
theological expression about the work of the Holy Spirit.
Macchia expressed this phenomena using the typical Pentecostal
theological term, ‘the baptism in the Holy Spirit’. Calvin did not
use that term. This is the typical theological difference between
the theology of John Calvin and the Pentecostal theology.

Ⅲ. Concerning the Sacraments

1. The position of John Calvin

John Calvin defines the sacraments as follows: “First, we must

consider what a sacrament is. It seems to me that a simple and
proper definition would be to say that it is an outward sign by
which the Lord seals on our consciences the promise of his good
will toward us in order to sustain the weakness of our faith; and
we in turn attest our piety toward him in the presence of the Lord
and of his angels and before men.”17) As is theological tradition,

16) Cf. John Calvin, Commentary on the Gospel according to John. Vol. II,
Trans. William Pringle (Michigan: Baker Book House, 1993), 180-81.
17) Inst. IV. 14. 1.

The Theology of John Calvin in the Perspective of Pentecostal Theology·15

Calvin saw the sacraments as the additional aid for our faith.
The development in the theology of John Calvin in comparison
with the traditional theology is the emphasis upon the work
of the Holy Spirit in the sacramental theology.18) And another
special aspect in the sacramental theology of John Calvin is
that there is a close connection between the sacraments and ‘the
oneness with Jesus Christ: “Accordingly, Paul, in speaking to
believers, so deals with the sacraments as to include in them
the communicating of Christ. [...] But when he speaks of the
perverse use of the sacraments, he treats them as nothing more
than cold and empty figures. By this he means: however impious
and hypocritical men may, by their own perversity, oppress or
obscure or hinder the working of divine grace in the sacraments
- still that does not prevent these (wherever and whenever it
pleases God) from bearing true witness to the communication
of Christ, and the Spirit of God himself also from revealing and
fulfilling what they promise.”19) These statements clearly reveal
Calvin’s opinion that the work of the Holy Spirit is essential in
the sacraments. Therefore without the work of the Holy Spirit
the sacraments can not be conducted in its real meaning.
There are three important meanings of the baptism: 1) the
forgiveness of sins through the blood of Jesus Christ,20) 2) the

18) Cf. Inst. IV. 14. 7.

19) Inst. IV. 14. 7 (Emphasis with the Italic was by author of this article).
20) Cf. Inst. IV. 16. 2; Cf. Françcois Wendel, Calvin, 282.

16·Journal of Youngsan Theology Vol. 19

participation at the death of Christ,21) and 3) the fellowship
with Jesus Christ.22) These meanings hang together with the
meaning of ‘the oneness with Jesus Christ’; the central point in
the theology of John Calvin. Examining the first meaning of the
baptism is important if we are to see the relationship between
the sacraments and the word of God. Calvin explained the first
meaning of the baptism as the forgiveness of sins through the
blood of Jesus Christ. The word of God and the blood of Jesus
Christ are in very close relationship in the theology of John
Calvin.
Also, John Calvin explained that the participation of the body
and blood of Jesus Christ in the Last supper is possible only
through the work of the Holy Spirit as follows: “In the same
way are we to judge concerning participation, which they do not
recognize unless they swallow Christ’s flesh under the bread.
Yet a serious wrong is done to the Holy Spirit, unless we believe
that it is through his incomprehensible power that we come to
partake of Christ’s flesh and blood.”23) Having fellowship in the
Last supper is a very spiritual experience. Ronald S. Wallace
explained the work of the Holy Spirit in the sacramental theology
of John Calvin: “Our union with Jesus Christ can be occurred
and accomplished only through the secret and marvelous work

21) Cf. Inst. IV. 16. 2

22) Ibid.
23) Inst. IV. 17. 33.

The Theology of John Calvin in the Perspective of Pentecostal Theology·17

of the Holy Spirit. Therefore the effect of the sacraments depend
only upon the Holy Spirit.”24) Here Ronald S. Wallace explained
very well the role of the Holy Spirit in the sacramental theology
of John Calvin.

2. A Dialogue between the theology of John Calvin and the

Pentecostal theology

Frank D. Macchia quoted the Institutes of Christian Religion

of John Calvin in order to explain the relationship between the
sacraments and the Holy Spirit.25) This means that the Pentecostal
theology accepts the theology of John Calvin. The Pentecostal
theologian is not against the theology of John Calvin. The reason
why the famous Pentecostal theologians are open to the theology
of John Calvin is because the theology of John Calvin is based
on the Bible and on sound Biblical truths.
As John Calvin stressed the word of God in the sacraments,
Frank D. Macchia stressed the word of God in his sacramental
theology by quoting Inst. IV. 14. 1 and IV. 14. 5 of John
Calvin.26) Macchia explained the work of the Holy Spirit in the
sacraments as follows: “The sacraments are not only an aid to
faith but are the confirmation and further manifestation of the

24) Ronald S. Wallace, Calvin’s Doctrine of the Word and Sacrament. 정장

복 역. 『칼빈의 말씀과 성례전 신학』 (서울: 장신대출판부, 1996), 259.
25) Cf. Frank D. Macchia, Baptized in the Spirit, 247.
26) Ibid.

18·Journal of Youngsan Theology Vol. 19

very Word of God that inspires faith. By the power of the Holy
Spirit, the gospel is further proclaimed with sacramental signs
of baptism and Eucharist.”27) In this explanation of Macchia we
can see that the role of the sacraments by Macchia is similar to
the opinion of John Calvin because the theological position of
Calvin in the role of the Holy Spirit is similar to the position of
the sacramental theology by Macchia. The difference of both
positions is that Calvin stressed the direct work of the Holy
Spirit, as Macchia stressed the divine power in the sacraments,
which comes from the Holy Spirit. However, the personal
aspects of the Holy Spirit were more stressed in the theology of
David Yonggi Cho rather than in the theology of Macchia.28)

Ⅳ. Concerning the Love

1. The position of John Calvin

In the explanation about the Ten Commandments John Calvin

commented that the commandments are summed up in two
commandments: Love of God and Love of neighbor. 29) John
Calvin suggested that the purpose of the commandments is to

27) Ibid.
28) Cf. Yonggi Cho, Fivefold Gospel and Threefold Blessing (Seoul: Seoul
Logos Press, 2008), 86f.
29) Cf. Inst. II. 8. 51.

The Theology of John Calvin in the Perspective of Pentecostal Theology·19

have close relationship with God: “And Moses did not cease
to harp on this same thought to them whenever he had to point
out the aim of the law. Here is the object of the teaching of the
law: to join man by holiness of life to his God, and, as Moses
elsewhere says, “to make him cleave to God [cf. Deut. 11:22 or
30:20].”30) Teaching love, the main theme of John Calvin, is the
fellowship with God, that is, the oneness with Jesus Christ. This
aspect was shown in other themes before, such as in the union
with Jesus Christ and Sacraments.
Although John Calvin disentangled ‘the Love of God’ from
‘the Love of neighbor’, he explained the close relationship
between both. “It is certain that the Law and the Prophets give
first place to faith and whatever pertains to the lawful worship
of God, relegating love to a subordinate position. But the Lord
means that the law only enjoins us to observe right and equity
toward men, that thereby we may become practiced in witnessing
to a pious fear of him, if we have any of it in us.”31) Here we can
see the position of John Calvin, that he suggested ‘the fear of
God’ the basis of ‘the love of God’. Eventually, we can worship
and love God, and have deep fellowship with God. Thus, we can
love our neighbor more deeply as we have fellowship with God
through worship.
It is necessary to take notice of using the commandments in

30) Ibid.
31) Inst. II. 8. 53.

20·Journal of Youngsan Theology Vol. 19

order to explain love; the main teaching of the Christianity by
John Calvin in Inst. II. 8. 51. This may be related with Rom.
13:10, which states that love is the fulfillment of the law. Also it
is related to the purpose of the incarnation of Jesus Christ. Mat.
5:17 states that the purpose of the incarnation is to complete the
law. By the way, John Calvin explains the relationship between
the law and the Holy Spirit as follows: “To be Christians under
the law of grace does not mean to wander unbridled outside the
law, but to be engrafted in Christ, by whose Spirit we have the
law engraved upon our hearts [Jer. 31:33].”32) Here Calvin makes
clear what the Christian life is. According to him, the Christian
life is the life through the word of God after the salvation and
the fellowship with Jesus Christ through the power of the Holy
Spirit.

2. A Dialogue between the theology of John Calvin and the

Pentecostal theology

Frank D. Macchia made the following statement regarding

love: “Love is God’s supreme gift, for it transcends all emotion,
conceptuality, and action only to inspire all three. It gives us life
more abundantly. Love is not only God’s supreme gift; it is at the
very essence of God's nature as God. There is thus nothing greater

32) Inst. II. 8. 57.

The Theology of John Calvin in the Perspective of Pentecostal Theology·21

than divine love (1 Cor. 13:13).”33) As John Calvin understands
love as the fulfillment of the law, Macchia interpreted love as “the
supreme gift” of God.
As Calvin connected Jer. 31:33 and the work of the Holy Spirit
in Inst. II. 8. 57 in order to state that the Holy Spirit engraved
the law on our heart, Macchia explained the work of the Holy
Spirit which is related to Rom 5:5 in his statement: “As we noted
earlier, Spirit baptism for a number of early Pentecostal theology
was a baptism in divine love, an outpouring of love by the
Spirit in our hearts (Rom. 5:5). Spirit baptism fulfills the heart
of the law, which is love for God and neighbor that involves
the whole person (Deut. 6:5; Matt. 22:36-40).”34) Here Macchia
interprets the core of the law as the love of God and the love of
neighbor. Therefore, the main difference between the theology
of John Calvin and the Pentecostal theology is the difference of
the theological term to the works of the Holy Spirit. Namely,
although Macchia used the baptism of the Holy Spirit in order
to express the phenomena that the law was engraved upon the
heart of the Christian, Calvin did not use the typical Pentecostal
term, the baptism of the Holy Spirit. Another difference between
both Calvin and Macchia is shown in the relationship between
the love of God and the love of neighbor. According to Calvin
the love of God is the basis of ‘the love of neighbor’. However

33) Frank D. Macchia, Baptized in the Spirit, 259.

34) Ibid.

22·Journal of Youngsan Theology Vol. 19

Macchia did not explain the relationship between the love of
God and the love of neighbor like Calvin. Meanwhile, David
Yonggi Cho stated that Jesus Christ is the basis of love, so that
we can love each other through the love of Jesus Christ, although
there is no love in us.35) Therefore, according to David Y. Cho
the basis of ‘the love of neighbor’ is the love of God, as Calvin
explained.

Ⅴ. Concerning the Kingdom of God

1. The position of John Calvin

According to John Calvin, the kingdom of God is not only

“the kingdom of righteousness”, but also the kingdom of Jesus
Christ, where Jesus Christ reigns as the head of that kingdom.36)
And it is unnecessary for man, who works for the kingdom
of God, to worry about the bread of life.37) According to John
Calvin, the kingdom of God is the kingdom where the needs of
flesh shall be prepared through the grace of God.38) In addition,

35) Cho Yonggi, David Cho’s Selected Sermons Vol. 13, 54-55.
36) Cf. Inst. I. 14. 14.
37) Cf. John Calvin, Commentary on a Harmony of the Evangelists. Mat-
thew, Mark, and Luke. Vol. I, Trans. Willina Pringle (Michigan: Baker
Book House, 1993), 344.
38) Ibid.

The Theology of John Calvin in the Perspective of Pentecostal Theology·23

John Calvin emphasized that the kingdom of God is the kingdom
where all people shall live in “perfect happiness”.39) Also, John
Calvin explained the characteristics of the kingdom of God as
follows: “I come now to kingship. It would be pointless to speak
of this without first warning my readers that it is spiritual in
nature. For from this we infer its efficacy and benefit for us, as
well as its whole force and eternity. Now this eternity, which the
angel in The Book of Daniel attributes to the person of Christ
[Dan. 2:44], in the Gospel of Luke the angel justly applies to the
salvation of the people [Luke 1:33].”40) Here it is necessary to
pay attention to state the “spiritual character” of the kingdom of
God with the eternity of the kingdom of God by John Calvin.
Also John Calvin explained the kingdom of Jesus Christ with
regard to the gifts of the Holy Spirit as follows: “We have said that
we can perceive the force and usefulness of Christ’s kingship only
when we recognize it to be spiritual. [...] From this we infer that
he rules - inwardly and outwardly - more for our own sake than
his. Hence we are furnished, as far as God knows to be expedient
for us, with the gifts of the Spirit, which we lack by nature. By
these first fruits we may perceive that we are truly joined to God
in perfect blessedness. Then, relying upon the power of the same
Spirit, let us not doubt that we shall always be victorious over
the devil, the world, and every kind of harmful thing. This is the

39) Ibid. 420.

40) Inst. II. 15. 3.

24·Journal of Youngsan Theology Vol. 19

purport of Christ’s reply to the Pharisees: because the Kingdom of
God is within us, it will not come with observation [Luke 17:20,
21].”41) Therefore, the Kingdom of God is the Kingdom that
always wins victory over the kingdom of the Satan.

2. A Dialogue between the theology of John Calvin and the

Pentecostal theology

Frank D. Macchia explained the Kingdom of God in regard

to the baptism in the Holy Spirit as follows: “Let us discuss the
broad pneumatological framework in the Kingdom of God of the
Pentecostal experience of Spirit baptism. [...] If, as Gregory tells
us, Christ is the King and the Spirit the kingdom, Spirit baptism
is the means by which creation is transformed by this kingdom
and made to participate in its reign of life. Spirit baptism brings
the reign of the Father, the reign of the crucified and risen
Christ, and the reign of divine life to all of creation through the
indwelling of the Spirit.”42) John Calvin stated that the power of
the Holy Spirit or the gift of the Holy Spirit is the power of God,
with which the church can defeat Satan in the spiritual warfare.
However, it seems that Macchia emphasized the baptism of the
Holy Spirit more than the power or the gift of the Holy Spirit.
And the fight against Satan in the theology of John Calvin can

41) Inst. II. 15. 4.

42) Frank D. Macchia, Baptized in the Spirit, 89.

The Theology of John Calvin in the Perspective of Pentecostal Theology·25

be compared with the fight against the spiritual darkness in the
theology of Macchia.43) Once again the main difference between
Calvin and Macchia is the difference of the opinion on the term,
‘the baptism in the Holy Spirit’.

Ⅵ. Concerning the prayer

1. The position of John Calvin

In Inst. III. 20 John Calvin addresses the issue of prayer. He

explained the necessity of prayer as follows: “For in Christ he
offers all happiness in place of our misery, all wealth in place of
our neediness; in him he opens to us the heavenly treasures that
our whole faith may contemplate his beloved Son, our whole
expectation depend upon him, and our whole hope cleave to
and rest in him. [...] But after we have been instructed by faith
to recognize that whatever we need and whatever we lack is in
God, and in our Lord Jesus Christ, in whom the Father willed
all the fullness of his bounty to abide [cf. Col. 1:19; John 1:16]
so that we may all draw from it as from an overflowing spring,
it remains for us to seek in him, and in prayers to ask of him,
what we have learned to be in him.”44) Here Calvin explains that

43) Ibid.
44) Inst. III. 20. 1.

26·Journal of Youngsan Theology Vol. 19

the meaning of prayer is more than the supplement of neediness
from Jesus Christ. Calvin stresses the spiritual fellowship with
God is more important than the response of prayer.45)
John Calvin explains the benefits of prayer in six points:
“First, that our hearts may be fired with a zealous and burning
desire ever to seek, love, and serve him, [...] Secondly, that there
may enter our hearts no desire and no wish at all of which we
should be ashamed to make him a witness, [...] Thirdly, that we
be prepared to receive his benefits with true gratitude of heart
and thanksgiving, benefits that our prayer reminds us come
from his hand [cf. Ps. 145:15-16]. Fourthly, moreover, that,
having obtained what we were seeking, and being convinced
that he has answered our prayers, we should be led to meditate
upon his kindness more ardently. And fifthly, that at the same
time we embrace with greater delight those things which we
acknowledge to have been obtained by prayers. Finally, that use
and experience may, according to the measure of our feebleness,
confirm his providence, while we understand not only that he
promises never to fail us, and of his own will opens the way to
call upon him at the very point of necessity, but also that he ever
extends his hand to help his own, not wet-nursing them with
words but defending them with present help.”46) According to
Calvin the fellowship with God is the first benefit among the

45) Cf. Inst. III. 20. 2.

46) Inst. III. 20. 3.

The Theology of John Calvin in the Perspective of Pentecostal Theology·27

benefits of prayer. This shows the importance of the fellowship
with God in his theology.
Calvin states that the work of the Holy Spirit is necessary
in prayer: “As we must turn keenness of mind toward God, so
affection of heart has to follow. Both, indeed, stand far beneath;
nay, more truly, they faint and fail, or are carried in the opposite
direction. Therefore, in order to minister to this weakness, God
gives us the Spirit as our teacher in prayer, to tell us what is right
and temper our emotions.”47) After Calvin states that the Holy
Spirit will help the weakness of man in prayer, he emphasizes
the co-work between the role of man and the role of the Holy
Spirit in prayer. “He means that the prompting of the Spirit
empowers us so to compose prayers as by no means to hinder or
hold back our own effort, since in this matter God’s will is to test
how effectually faith moves our hearts.”48) Meanwhile Ronald
S. Wallace insists that John Calvin also spoke about the fullness
with the Holy Spirit, he explained prayer.49) This interpretation of
Ronald S. Wallace is a clue for the ecumenical dialogue between
the theology of John Calvin and the Pentecostal theology.

2. A Dialogue between the theology of John Calvin and the

Pentecostal theology

47) nst. III. 20. 5.

48) Ibid.
49) Cf. Ronald S. Wallace, Calvin’s Doctrine of the Christian Life, 360.

28·Journal of Youngsan Theology Vol. 19

 According to David Yonggi Cho the purpose of prayer is
the fellowship with Jesus Christ.50) This theological position
about prayer is similar to the position of John Calvin, which
was shown in Inst. III. 20. If we compare the position of Cho
with the position of Calvin, we could state that the position of
Cho is more practical in the personal fellowship with the Holy
Spirit through prayer. Although Calvin is also a man of prayer,
the personal invitation of the Holy Spirit could not be found in
Calvin’s teaching on prayer.
As Calvin expressed the fellowship with God as ‘the perfect
oneness with Jesus Christ’, Cho expressed the fellowship with
God as ‘the fullness with the Holy Spirit’. Cho explained the
relationship between the prayer and the fullness with the Holy
Spirit by referencing Paul’s words in 1 Cor. 12:1. “Paul said ‘Now
about spiritual gifts, brothers, I do not want you to be ignorant.
This verse can be applied to today’s times. Currently most
churches do not know the spiritual gifts and the presence of the
Holy Spirit. Although they know something about these things,
they do not know how and when the Holy Spirit comes upon
us. The Holy Spirit shall come upon us, when somebody will be
saved. After the salvation we can have more closer fellowship
with the Holy Spirit, I express this level as ‘fullness with the
Holy Spirit’.”51) Here according to David Y. Cho the Holy Spirit

50) Yonggi Cho, Prayer, 13-14.

51) Yonggi Cho, I pray in this way (Seoul: Seoul Logos Press, 1995), 65.

The Theology of John Calvin in the Perspective of Pentecostal Theology·29

shall come upon us at time of salvation. This is the same opinion
of John Calvin.
Both, John Calvin and the Pentecostal theologian, agree
that the fellowship with God is the core of the prayer life. We
will now look at the differences of opinion in the matter of
the personal fellowship with the Holy Spirit. Namely, in the
comparison with the fellowship with Jesus Christ, or with God,
or the fellowship with the Holy Spirit itself – the Holy Spirit
is only a helper for the fellowship with Jesus Christ – it is not
important in the theology of John Calvin. On the contrary, the
Pentecostal theologian stresses the fellowship with the Holy
Spirit as being as important as the fellowship with Jesus Christ
or with God. Concerning the fellowship with the Holy Spirit
through prayer David Y. Cho explained: “The Holy Spirit shall
bless you, if you read the Bible. Also, he leads you, if you preach
the gospel to your neighbors. And the Holy Spirit shall give you
more power and authority, if you teach the word of God. This
close fellowship with the Holy Spirit we can have only through
the prayer life.”52) This is all about the fellowship with the Holy
Spirit, which is promised in 2 Cor. 13:13.

52) Ibid., 61.

30·Journal of Youngsan Theology Vol. 19

 Ⅶ. Conclusion

There were five comparisons between the theology of John

Calvin and the Pentecostal theology in this article: “The union
with Jesus Christ, the sacraments, love, the kingdom of God
and prayer”. In the theology of John Calvin all five themes are
centered on the fellowship with Jesus Christ or the oneness
with Jesus Christ. This proves the fellowship with Jesus Christ
or the oneness with Jesus Christ is the core in the theology of
John Calvin. Moreover, the work of the Holy Spirit is essential
in every area of Calvin’s theology. Meanwhile, the work of the
Holy Spirit is one of the most important theological foundations
in the Pentecostal theology as well. Therefore, the work of the
Holy Spirit plays an essential role not only in the Pentecostal
theology, but also in the theology of John Calvin.
The crucial difference between the theology of John Calvin
and the Pentecostal theology is the difference of theological
expression of term. Above all, the deepest fellowship with Jesus
Christ is expressed as ‘the perfect oneness with Jesus Christ’ in
the theology of John Calvin. But it is expressed as ‘the fullness
with the Holy Spirit’ in the Pentecostal theology. And there is no
expression about the baptism with the Holy Spirit in the theology
of John Calvin.
The five differences surrounding the five themes, suggested
in the beginning of this article are as follows: Firstly, there is

The Theology of John Calvin in the Perspective of Pentecostal Theology·31

no expression about the perfect oneness with Jesus Christ in the
Pentecostal theology like in Calvinist theology. Secondly, in the
sacramental theology the Pentecostal theology tends to accept the
theological tradition of John Calvin. However, the Pentecostal
theology expressed the personality of the Holy Spirit better than
the theology of John Calvin. Thirdly, about “love” both John
Calvin and the Pentecostal theology stress the work of the Holy
Spirit, which engraves love on the heart of Christians. There
is no special difference in the opinion about love. Fourthly, on
the point of “the Kingdom of God” both traditions stressed the
works of the Holy Spirit. Fifthly, on “prayer” there is an obvious
difference between the theology of John Calvin and Pentecostal
theology. In Pentecostal theology the fellowship with the Holy
Spirit itself is also very important like the fellowship with Jesus
Christ or with God. However, the fellowship with the Holy
Spirit is not as important in the theology of John Calvin. In the
theology of John Calvin the main work of the Holy Spirit is not
for having fellowship with Christians, but for being a helper for
the fellowship between Christians and Jesus Christ. Despite this
single difference, both traditions stress that prayer can realize
the fellowship between the Holy Trinity and Christians. This is
a very important point in the dialogue between the theology of
John Calvin and Pentecostal theology.

32·Journal of Youngsan Theology Vol. 19

 Bibliography

1. Primary Literature
1.1. For the theology of John Calvin
Calvin, J. Commentary on a Harmony of the Evangelists.
Matthew, Mark, and Luke. Vol. I, Trans. Rev. William
Pringle. Michigan: Baker Book House, 1993.
. Commentary on the Gospel according to John. Vol. II.
Trans. Rev. William Pringle. Michigan: Baker Book
House, 1993.
. Institutes of the Christian Religion. Ed. by John T.
McNeilll, Trans. by Ford Leweis Battles, Philadelphia:
The Westminster Press, 1990.

1.2. For the Pentecostal theology

Cho, Yonggi. Prayer: The way to experience the power of God.
Seoul: Seoul Logos Press, 1998 [in Korean].
. I pray in this way, Seoul: Seoul Logos Press, 1995 [in Ko-
rean].
Macchia, Frank D. Baptized in the Spirit: A Global Pentecostal
Theology. Michigan: Zondervan, 2006.

2. Secondary Literature
2.1. For the theology of John Calvin

The Theology of John Calvin in the Perspective of Pentecostal Theology·33

Hesselink, I. J. “The Role of the Holy Spirit in Calvin’s Doctrine
of the Sacraments.” in: Tolmie, D. F. (Hg.), “Essentialia
Et Hodierna.” Acta Theologica 3, 2002.
Krusche, W. Das Wirken des Heiligen Geistes nach Calvin.
Göttingen: Vandenhoeck & Ruprecht, 1957.
Moon, Myung Sun. “Das Wirken des Heiligen Geistes zur
Stiftung der Gemeinschaft mit Jesus Christus. Eine
Untersuchung zu Johannes Calvins Pneumatologie
nach der Institutio von 1536 und der Institutio von
1559, unpublished Dr. Theol. Dissertation, Heidelberg
University, 2007.
Tamburello, Dennis E. Union with Christ. John Calvin and
the Mysticism of St. Bernard, Louisville, Kentucky:
Westminster & John Knox Press, 1994.
Wallace, Ronald S. Calvin’s Doctrine of the Word and Sacrament.
정장복 역. 『칼빈의 말씀과 성례전 신학』. 서울: 장신대 출판부,
1996.
. Calvin’s Doctrine of the Christian Life. 나용화 역. 『칼빈의
기독교생활윤리』. 서울: 기독교문서선교회, 1998.
Jung, Seoung Hoon. Reformation and the Spirituality of John
Calvin. Seoul: Christian Literature Society, 2000 [in Ko-
rean].

2.2. For Pentecostal theology

Cho, Yonggi. Fivefold Gospel and threefold blessing. Seoul:

34·Journal of Youngsan Theology Vol. 19

 Seoul Logos Press, 2008 [in Korean].
. David Cho’s Selected Sermons Vol. 13. Seoul: Seoul Logos
Press, 1996 [in Korean].

The Theology of John Calvin in the Perspective of Pentecostal Theology·35

 The Theology of John Calvin in the Perspective
of Pentecostal Theology

Moon, Myung Sun

This thesis is a dialogue between the theology of John

Calvin and the Pentecostal’s theology. Although there are some
difficulties in this theological research, this research is necessary
for the dialogue between two theological traditions of church
history. For the discussion with the Pentecostal theology the last
edition of Institutes of the Christian Religion was used. And for
the comparison with the theology of John Calvin, the theology
of Frank D. Macchia was examined, which was revealed through
his book, Baptized in the Spirit. In addition to the theology
of Frank D. Macchia the theology of David Yonggi Cho was
referenced if there were any insufficiency for the comparison in
the theology of Frank D. Macchia in the comparison with the
theology of John Calvin.
In this article the theology of John Calvin and the Pentecostal
theology was compared in the focus of five themes: ‘the union
with Jesus Christ’, ‘the sacrament’, ‘the love’, ‘the kingdom
of God’ and ‘the prayer’. 1) Concerning the union with Jesus
Christ: John Calvin and Frank D. Macchia insist that the source
of the holiness of the church is Jesus Christ himself. However,
the difference between the theology of John Calvin and the

36·Journal of Youngsan Theology Vol. 19

Pentecostal theology is shown in the theological expression
about the work of the Holy Spirit. Macchia expressed this
phenomena using the typical Pentecostal theological term,
‘the baptism in the Holy Spirit’, but John Calvin did not use
the term, ‘the baptism in the Holy Spirit’. This is the typical
theological difference between the theology of John Calvin and
the Pentecostal theology 2) Concerning the Sacraments: As John
Calvin emphasized the word of God in the sacraments, Frank D.
Macchia also emphasized the word of God in his sacramental
theology. The differences of their positions is that Calvin
stressed the direct work of the Holy Spirit, as Macchia stressed
the divine power in the sacraments, which comes from the
Holy Spirit. 3) Concerning love: The main difference between
the theology of John Calvin and the Pentecostal theology is
the difference of the theological term to the works of the Holy
Spirit. Namely, Macchia used the baptism of the Holy Spirit in
order to express the phenomena that the law was engraved upon
the heart of the Christian, whereas Calvin did not use the typical
Pentecostal term, the baptism of the Holy Spirit. 4) Concerning
the kingdom of God: John Calvin stated that the power of the
Holy Spirit or the gift of the Holy Spirit is the power of God,
with which the church can defeat Satan in spiritual welfare.
However, it seems that Macchia emphasized the baptism of the
Holy Spirit more than the power or the gift of the Holy Spirit.
And the fight against the Satan in the theology of John Calvin

The Theology of John Calvin in the Perspective of Pentecostal Theology·37

can be compared the fight against the spiritual darkness in the
theology of Macchia. Once again, the three main differences
between Calvin and Macchia is the difference of the opinion on
the term, ‘the baptism in the Holy Spirit. 5) Concerning prayer:
Both, John Calvin and the Pentecostal theologian, agree that the
fellowship with God is the core of the prayer life. The difference
between John Calvin and Macchia will be shown on that point,
if the personal fellowship with the Holy Spirit is stressed or not.
Namely, in the comparison with the fellowship with Jesus Christ
or with God the fellowship with the Holy Spirit itself – the Holy
Spirit is only a helper for the fellowship with Jesus Christ – is
not important in the theology of John Calvin. On the contrary to
this, Macchia also stresses the fellowship with the Holy Spirit
like the fellowship with Jesus Christ or with God.
The crucial difference between the theology of John Calvin
and the Pentecostal theology is the difference of theological
expression of term. Above all, the deepest fellowship with Jesus
Christ is expressed as ‘the perfect oneness with Jesus Christ’ in
the theology of John Calvin. But it is expressed as ‘the fullness
with the Holy Spirit’ in the Pentecostal theology. And there is no
expression about the baptism with the Holy Spirit in the theology
of John Calvin.

38·Journal of Youngsan Theology Vol. 19

Keywords
The Pentaecostal’s Theology, John Calvin, Frank D. Macchia, Union
with Jesus Christ, Sacrament, Love, Kingdom of God, Prayer

Received: 2010. 5. 30.

Revised : 2010. 7. 15. Approved: 2010. 8. 10.

The Theology of John Calvin in the Perspective of Pentecostal Theology·39