Concept of Equity in Calvin's Ethics, The

The Concept of Equity in Calvin's Ethics. By Guenther H. Haas. Waterloo, Ontario,

Canada: Wilfrid Laurier University Press, 1997, 205 pp., $24.95 paper.

Students of Calvin have long recognized that his work as a theologian was influenced by his training as a humanist. Four decades ago E. H. Harbison noted that, "Like Jerome and Erasmus, Calvin came to sacred studies through an enthusiasm for the pagan classics, and the way he adapted the techniques learned in classical scholarship to the study of Scripture is often reminiscent of both predecessors" (The Christian Scholar in the Age of the Reformation, 138). In recent decades scholars have shown an increased interest in Calvin's use of his classical education. For example, The Westminster Theological Journal has published a three-part essay on "Stoic Elements in Calvin's Doctrine of the Christian Life" (WTJ 55/1-56/1) and a lengthy book review dealing with his rhetoric (WTJ 59/2, 348-352).

In that tradition, Guenther Haas has produced a thorough and informative study of how Calvin adopted and adapted the classical and late medieval understandings of equity. Chapter 1 describes Calvin's education and his discussion of equity in his pre-conversion commentary on Seneca's De Clementia. Chapter 2 traces the historical development of the concept of equity from Aristotle through Thomas Aquinas. In chapter 3 Haas explores the concept of equity in Calvin's contemporaries, including both humanists (Erasmus, Bude, Alciati and Zansius) and reformers (Zwingli, Bucer, Luther and Melanchthon). Chapter 4 through 9, constituting the bulk of the book, examine Calvin's treatment of equity as it relates to a number of topics: (4) love and justice; (5) natural law; (6) biblical law in general; (7) the commandments of the second table; (8) the state and the church; (9) usury. The endnotes, bibliography and indices take up nearly as much space as the text itself.

Haas concludes that Calvin employs several of the classical concepts of equity. However, the Reformer subjects these traditional notions to the teaching of Scripture and so transforms them in significant ways. Equity is the basic principle of natural law, but natural law does not come from nature; it is based on the holy character of God. The fundamental idea of equity is giving each person his due, but sometimes our neighbor's rights conflict with our desires. Therefore we must transcend our natural self-love in order to behave equitably. The only persons who can do so are those who have been regenerated and participate in the self-giving love of Christ.

The law of God is permanent, but the cultural expressions of that law are not. Equity is the principle that provides guidance for applying the second table of the law to specific cultural situations, including that of ancient Israel. When Calvin examines the Old Testament civil code by the yardstick of equity, he discerns several points at which it is not truly equitable. He explains these instances as concessions to the sinful obstinancy of God's people. Calvin, however, has not elevated the principle of equity above sola Scriptura, for he finds the goal of equity summarized in the "golden rule" (Matthew 7:12). Thus, his use of equity for evaluating the Old Testament civil code is an example of interpreting Scripture by Scripture.

Haas' work is a useful contribution to the study of Calvin's ethics. He hopes that it will also stimulate reformed thinking about the ethical challenges facing our generation.

John K. La Shell

Grace Community Church, Allentown, PA

Copyright Evangelical Theological Society Sep 1999
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