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 On the translations October 14, 2008
It goes without saying that John Calvin's "Institutes of the Christian Religion" is a classic.
But what of the translation? Which English translation is "best"?
Here are some (divided) opinions from four Calvin scholars (in alphabetical order by last name):
(1) David Calhoun: "The first was Thomas Norton back in the sixteenth century. Calvin was very fortunate with his first English translator. Norton did an exceptionally good job. Very soon after the completion of the Institutes in 1559, which was written in Latin, it was translated by Calvin into French and then quite soon into English. John Allen was the second translator. John Allen and Henry Beveridge were both nineteenth-century translators. The Beveridge translation is still in print. It was until fairly recently anyway. Those are not bad but not very good either. Ford Lewis Battles' 1960 translation is the one that we are using. Even though it has been criticized some, it is by far the most superior translation that we have at present."
(2) Paul Helm: "Incidentally, if you have the need of a translation of the Institutes, then the reissue of the Beveridge translation (newly published by Hendrickson) may be just the thing. It has new indexes, and has been 'gently edited', which means, I hope, only the removal of typos and other detritus. (I have not yet had the chance to check). Beveridge is superior to Battles in sticking closer to the original Latin, and having less intrusive editorial paraphernalia."
(3) Richard A. Muller (from the preface of "The Unaccommodated Calvin"): "I have also consulted the older translations of the Institutes, namely those of Norton, Allen and Beveridge, in view of both the accuracy of those translation and the relationship in which they stand to the older or 'precritical' text tradition of Calvin's original. Both in its apparatus and in its editorial approach to the text, the McNeill-Battles translation suffers from the mentality of the text-critic who hides the original ambience of the text even as he attempts to reveal all its secrets to the modern reader."
(4) J.I. Packer (from the foreword to "A Theological Guide to Calvin's Institutes"): "No English translation fully matches Calvin's Latin; that of the Elizabethan, Thomas Norton, perhaps gets closest; Beveridge gives us Calvin's feistiness but not always his precision; Battles gives us the precision but not always the punchiness, and fleetness of foot; Allen is smooth and clear, but low-key."
Protestant Opus October 25, 2006
5 out of 6 found this review helpful
A lot of people think they know John Calvin. This work is the best summary of his theology anywhere and the best way to get into the mind of the great reformation leader. There is no better summary of reformation theology anywhere. Calvin's writing style is challenging but flowing and rich with rewards. It will help you formalize as a protestant what you believe and why you believe it. The serious theologian must not overlook this Opus of Protestant theology.
What are they putting in the water in Colorado? March 29, 2006
11 out of 13 found this review helpful
I would have to say that it is sadly not surprising that Liza and Mr. Oshell respond to Calvin's Institutes in the manner found in each of their reviews. As mentioned by J. Oh, the primary problem is that there are many commonly held misconceptions about Calvin and many different views on what it means to be a Christian. Let me start off by saying that I readily admit that the Institutes are not an easy read. But neither is the Bible, nor most things of substance. The time and style in which the books were written only compound the problem for modern readers (though this translation does much to remedy the situation). I think no doctrine is so commonly misunderstood as predestination. First, it should be noted that predestination is not, despite what Oshell and Liza claim, a creative interpretation out of line with Christian thought. In fact some have argued, and I tend to agree, many aspects of it were held by the early church fathers as may be witnessed in their attacks on Pellagianism. In other words, predestination was considered a central part of Christianity since the time of Christ. Second, the opposite understanding leads to the conclusion that salvation is based upon our own acts, which is perhaps the greatest example of the sin of pride--putting one's self above God. Third, no where in the Bible can one find anything against the notion of predestination. Finally, predestination is specifically mentioned several times in the Bible including Ephes. 1:3-5; Romans 8:28-30; 1 Cor. 2:7; Acts 4:27-28. In addition, there are countless other mentions of God's foreknowledge and Christ's choosing us prior to our choosing Him throughout the Bible. Simply because the modern churches are too caught up in the feel good message of "be a good person and be saved" or the more subtle message of "God will reward you for your faith," when improperly understood, does not at all attack the substance of the Biblically sound doctrine of predestination.
The legalistic manner (including the near overclassification of his theological subject) in which the Institutes are written is a better explination why many modern Christians have difficulty following Calvin...this I feel is the only place where his humanistic/legalistic background impedes his work; for the logical and precise exegises of the Bible does not always require as much classification. That being said, however, in some respects it is this very thuroughness that makes the Institutes a must read.
Also, finally in response to the notion that predestination = salvation by chance...I might suggest reading Jonathan Edwards' "Freedom of the Will" wherein is made a forceful argument that it is the lack of predestination which leads to salvation by pure chance.
Calvin's Institutes / worth reading the actual writings of Calvin October 27, 2005
3 out of 5 found this review helpful
I found this book to be accessible despite the fact it was written and translated so long ago.It was also worthwhile finally reading Calvin's original writing and so many references made to him and his views in other contexts.
This Translation is Often Overlooked September 17, 2005
23 out of 24 found this review helpful
Unfortunately this translation of Calvin's 'Institutes' is often overlooked due to the more popular translation from Battles. However, this is an excellent translation of Calvin's most famous work and given its age (first published in 1845), it is surprisingly modern - due in part to this very edition which has been 'tweaked' into a more modern verbiage.
This 'tweaking' in no way has diminished, however, the wonderful job Beverage did in translating this work. From what I have been told by several Latin scholars and theologians, and having studied Latin myself, Calvin's Latin is not a walk in the park. That being the case, once you read this translation, you can see why Beverage did such a great job.
The one feature I like best about this translation is the fact that it is well footnoted for the researcher and reader. Therefore, this translation is well documented for further research into Calvin's thought. This also helps to clear up difficulties of translation (remember Calvin's Latin is very tough). At certain points in Calvin's work, his thought via a solid translation gets confusing for scholars, this edition has footnotes detailing these difficulties, and that makes for a better read.
Now, about Calvin's 'Institutes' This work is Calvin's Opus and gives the reader the best information regarding Calvin's thoughts on the Church and Church Government, Calvin's hermeneutic, Calvin's theology of God, Calvin's epistemology, Calvin's Soteriology, the benefits of the grace of Christ, his views on the Papacy (of his day), the Roman Catholic Church, the current state of Christendom, and much more. The interesting thing about this work (the Institutes), it is not Calvin's definitive work on the theology of predestination. Calvin actually wrote several other works which deal only with that subject and present a far better assessment of his theology behind predestination (see Calvin's treatise titled "Concerning the Eternal Predestination of God," and Calvin's response to Pighius titled "The Bondage and Liberation of the Will.")
But, for the best overview of Calvin's thought on the Church and theology, the Institutes is the work to read. Beverage's translation is a great work. It is introduced by the reformed theologian John Murray, it has a general index in the back of the work, and reads very much in modern verbiage. I highly recommend this edition.
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