Humanity Against Cruelty to Animals in Historical Literature, Timeline of Animal Rights History

Animal Rights History »» John Calvin

It is difficult to turn a page in Calvin's sermons, commentaries, or treatises without finding a reference to some aspect or creature of the natural world.…place[ing] animals squarely in the foreground of theological thinking and writing. At times his thought appears to betray a religious vision that imagines the beasts of the earth not far from the kingdom of God. At others it exposes a deep ambivalence toward non-human creatures. Constructed in both positive and negative ways, the high visibility of animals in his theological discourse, as created beings and lively metaphors, demonstrates that non-human creatures figured prominently in Calvin's theological imagination. (Peter A. Huff, "Calvin and the Beasts: Animals in John Calvin's Theological Discourse" Jets, March, 1999, 67-75)

1534 | Preface to Pierre Robert Olivétan’s New Testament

It is evident that all creatures, from those in the firmament to those which are in the center of the earth, are able to act as witnesses and messengers of his glory to all men; to draw them to seek God, and after having found him, to meditate upon him and to render him the homage befitting his dignity as so good, so mighty, so wise a Lord who is eternal; yea, they are even capable of aiding every man wherever he is in this quest. For the little birds that sing, sing of God; the beasts clamor for him; the elements dread him, the mountains echo him, the fountains and flowing waters cast their glances at him, and the grass and flowers laugh before him. Truly there is no need for long searching, since everyone could find him in himself, because every one of us is sustained and preserved by his power which is in us. (John Calvin, Preface to Pierre Robert Olivetan's New Testament [1534])

1539 | A Commentary upon Saint Paul's Epistles to the Corinthains

For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen?…Now, that God himself designed that the labors of men should be remunerated by wages, he proves from this, that he prohibits the muzzling of the mouth of the ox that treadeth out the corn; and with the view of applying it to the subject in hand, he says, that God was not concerned as to oxen, but rather had regard to men.…If any one, however, will take a nearer view, he will acknowledge that there is more force in this quotation, in which the Lord requires cattle to be taken care of, for from this it is inferred, from the less to the greater, how much equity he requires among men, when he wishes that it should be shown to brute animals. When he says, that God does not take care for oxen, you are not to understand him as meaning to exclude oxen from the care of God’s Providence, inasmuch as he does not overlook even the least sparrow.…When the Lord enjoins humanity to oxen, he does not do it for the sake of oxen, but rather from a regard to men, on whose account, too, the very oxen were created. That compassion, therefore, towards oxen should be a stimulus to us to stir up to the exercise of humanity among us, as Solomon says, (Pr 12:10) The righteous man hath a care over his beast, but the bowels of the wicked are cruel.…Let it then be understood by you, that God is not so concerned for oxen, as to have had merely a regard to oxen in making that law, for he had mankind in view, and wished to accustom them to equity, that they might not defraud the workman of his hire. For it is not the ox that has the principal part in plowing or treading out the corn, but man, by whose industry the ox himself is set to work. Hence, what he immediately adds — He that ploweth, should plow in hope, etc. is an exposition of the precept, as if he had said, that it extends generally to any kind of recompense for labor. It is an unjust thing that the husbandman should lay out his pains to no purpose in plowing and thrashing, but that the end of his labor is the hope of receiving the fruits. As it is so, we may infer, that this belongs to oxen also. (John Calvin, Commentaries, "Corinthians 9:1-12"<)

[From Joseph Haroutunain's 1958 translation of the above passage of Commentaries]

But it must be remembered that men are required to practice justice even in dealing with animals. Solomon condemns injustice to our neighbors the more severely when he says, a just man cares well for his beasts (Prov. 12:10). In a word, we are to do what is right voluntarily and freely, and each of us is responsible for doing his duty. If animals are entitled to their food, much less should we wait for men to plague us before we give men their rights. (John Calvin, Commentaries [1539-1564], Chapter I "Ethics and the Common Life," 329)

1536-59 | Institutes of the Christian Religion

But though we are deficient in natural powers which might enable us to rise to a pure and clear knowledge of God, still, as the dullness which prevents us is within, there is no room for excuse. We cannot plead ignorance, without being at the same time convicted by our own consciences both of sloth and ingratitude. It were, indeed, a strange defence for man to pretend that he has no ears to hear the truth, while dumb creatures have voices loud enough to declare it; to allege that he is unable to see that which creatures without eyes demonstrate, to excuse himself on the ground of weakness of mind, while all creatures without reason are able to teach. (John Calvin, Institutes of the Christian Religion, Book 1, Chapter 5, Section 16 )

It is unnecessary to dwell at length on the end that should be aimed at in considering the works of God. The subject has been in a great measure explained elsewhere, and in so far as required by our present work, may now be disposed of in a few words. Undoubtedly were one to attempt to speak in due terms of the inestimable wisdom, power, justice, and goodness of God, in the formation of the world, no grace or splendour of diction could equal the greatness of the subject. Still there can be no doubt that the Lord would have us constantly occupied with such holy meditation, in order that, while we contemplate the immense treasures of wisdom and goodness exhibited in the creatures as in so many mirrors, we may not only run our eye over them with a hasty, and, as it were, evanescent glance, but dwell long upon them, seriously and faithfully turn them in our minds, and every now and then bring them to recollection. But as the present work is of a didactic nature, we cannot fittingly enter on topics which require lengthened discourse. Therefore, in order to be compendious, let the reader understand that he has a genuine apprehension of the character of God as the Creator of the world; first, if he attends to the general rule, never thoughtlessly or obliviously to overlook the glorious perfections which God displays in his creatures; and, secondly, if he makes a self application of what he sees, so as to fix it deeply on his heart. (John Calvin, Institutes, Book 1, Chapter 14, Section 21)

After learning that there is a Creator, it must forthwith infer that he is also a Governor and Preserver…by a special providence sustaining, cherishing, superintending, all the things which he has made, to the very minutest, even to a sparrow. (John Calvin, Institutes, Book 1, Chapter 16, Section 1)

But as its business is first with men and then with the other creatures, he will feel assured that the providence of God reigns over both. (John Calvin, Institutes, Book 1, Chapter 17, Section 6)

1547 | Ordinances for the Supervision of Churches

SERMONS
1. Everyone in each house is to come on Sundays, unless it be necessary to leave someone behind to take care of children and animals, under penalty of 3 sous (John Calvin, Ordiances for the Supervision of Churches, Febuary 3, 1547)

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1534 | John Calvin, Preface to Pierre Robert Olivetan's New Testament, reprinted in the General Introduction to Commentaries, translated and edited by Joseph Haroutunain, Volume 23 in The Library of Christian Classics (Philadelphia: Westminister Press, 1958; [Posthumuosly published in Latin from 1539-1564; First English Edition: 2nd half of the 16th Century; Christian Classics Ethereal Library, 2002). Also included in this text is the

1536-1559 | John Calvin, Institutes of the Christian Religion [First published in Latin, 1536; subsequently expanded and revised through the last Latin edition of 1559/French edition of 1560; First English Edition, 1599] translated by Henry Beveridge (London, 1845; Christian Classics Ethereal Library, 2002).

c1539 | John Calvin, Commentaries on the Epistles of Paul the Apostle to the Corinthians, Vol. 1 [Orginal Publication: c1539; First English Edition, Thomas Timme, 1573] translated by John Pringle (Edinburgh, 1848; Sacred-Texts.Com).

1539-1564 | John Calvin, Commentaries, translated and edited by Joseph Haroutunain, Volume 23 in The Library of Christian Classics (Philadelphia: Westminister Press, 1958; [Posthumuosly published in Latin from 1539-1564; First English Edition: 2nd half of the 16th Century; Christian Classics Ethereal Library, 2002).

1547 | John Calvin, Ordiances for the Supervision of Churches translated by Rev. J. K. S.Reid (Philadelphia, 1954; Questia [Fee-based online library]).

Peter A. Huff, "Calvin and the Beasts: Animals in John Calvin's Theological Discourse" Jets, March, 1999, 67-75 [offsite article-preview only])

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