Dr. Boettner was a graduate of Princeton Theological Seminary (Th.B., 1928; Th.M., 1929), where he studied Systematic Theology under the late Dr. C. W. Hodge. In 1933 he received the honorary degree of Doctor of Divinity, and in 1957 the degree of Doctor of Literature.

His books include: The Reformed Doctrine of Predestination, Roman Catholicism, and The Millennium.

We must now consider an event in the life of Calvin which to a certain extent has cast a shadow over his fair name and which has exposed him to the charge of intolerance and persecution. We refer to the death of Servetus which occurred in Geneva during the period of Calvin’s work there. That it was a mistake is admitted by all. History knows only one spotless being—the Savior of sinners. All others have marks of infirmity written which forbid idolatry.

Calvin has, however, often been criticized with undue severity as though the responsibility rested upon him alone, when as a matter of fact Servetus was given a court trial lasting over two months and was sentenced by the full session of the civil Council, and that in accordance with the laws which were then recognized throughout Christendom. And, far from urging that the sentence be made more severe, Calvin urged that the sword be substituted for the fire, but was overruled. Calvin and the men of his time are not to be judged strictly and solely by the advanced standards of our twentieth century, but must to a certain extent be considered in the light of their own sixteenth century. We have seen great developments in regard to civil and religious toleration, prison reform, abolition of slavery and the slave trade, feudalism, witch burning, improvement of the conditions of the poor, etc., which are the late but genuine results of Christian teachings. The error of those who advocated and practiced what would be considered intolerance today, was the general error of the age. It should not, in fairness, be permitted to give an unfavorable impression of their character and motives, and much less should it be allowed to prejudice us against their doctrines on other and more important subjects.

The Protestants had just thrown off the yoke of Rome and in their struggle to defend themselves they were often forced to fight intolerance with intolerance. Throughout the sixteenth and seventeenth centuries public opinion in all European countries justified the right and duty of civil governments to protect and support orthodoxy and to punish heresy, holding that obstinate heretics and blasphemers should be made harmless by death if necessary.

Protestants differed from Romanists mainly in their definition of heresy, and by greater moderation in its punishment. Heresy was considered a sin against society, and in some cases as worse than murder; for while murder only destroyed the body, heresy destroyed the soul. Today we have swung to the other extreme and public opinion manifests a latitudinarian indifference toward truth or error.

During the eighteenth century the reign of intolerance was gradually undermined. Protestant England and Holland took the lead in extending civil and religious liberty, and the Constitution of the United States completed the theory by putting all Christian denominations on a parity before the law and guaranteeing them the full enjoyment of equal rights.

Calvin’s course in regard to Servetus was fully approved by all the leading Reformers of the time. Melanchthon, the theological head of the Lutheran Church, fully and repeatedly justified the course of Calvin and the Council of Geneva, and even held them up as models for imitation. Nearly a year after the death of Servetus he wrote to Calvin: “I have read your book, in which you clearly refuted the horrid blasphemies of Servetus…. To you the Church owes gratitude at the present moment, and will owe it to the latest posterity. I perfectly assent to your opinion. I affirm also that your magistrates did right in punishing, after regular trial, this blasphemous man.” Continue reading →