The Development of a Theological Process: John Calvin

Even with an apt understanding of revelation in hand, the challenging portion of theology remains ahead. How we use the resources of revelation (namely Scripture) to answer questions and develop a Biblical worldview is called the theological method, or process. Various theologians over the ages have proposed various methods for developing a systematic theology. Personally, I have found great value in the theological work of John Calvin. While I cannot always agree with some of his propositions, and rarely can agree with the tenets of "Calvinists," Calvin offers a well-balanced theological method.
As demonstrated in the Institutes, it is clear that Calvin’s theology was driven by a thorough exegetical process and robust study. His treatment of faith, the Holy Spirit, and repentance demonstrate the enormous weight Calvin anchored on the Word, employing his hermeneutic to instruct his theology, rather than merely finding Scripture to support his prior-conceived beliefs. Calvin’s sound exegetical, theological method consisted of four components: the sufficiency and supremacy of Scripture, the use of the original languages of Scripture, the illumination of Scripture, and, only at the end, the testing of doctrine against the history of the Church.
The selected passage of the Institutes (3.1-3.3) proves difficult to read at any length without being confronted by Calvin’s repeated statements of the supremacy and sufficiency of Scripture. Whether in refutation of his opponents or in his doctrine of soteriology, Calvin is convinced of the central and cosmic authority of the Word of God. All matters, whether strictly doctrinal / theological or not, have their proper beginning and end with Scripture.
Calvin draws a distinction, however, between the supremacy of the best Hebrew and Greek texts of Scripture and the “erroneous” Latin translation of the Vulgate. It logically follows that in order to make accurate interpretation of the Word one must consult the actual words written (i.e. those penned by the human authors of Scripture). In his refutation of “Schoolmen,” Calvin demonstrates the critical significance of the original texts and how, at times, a difference in translation can yield two different interpretations and, subsequently, doctrines.