for Calvin.^30 However, the most significant distinction, especially as it relates to this
chapter, is that while Song of Songs was foundational and contemplation was highly
desirable for Bernard’s understanding neither held the same significance for Calvin.^31
While it has become customary to summarize the distinctions between Bernard and
Calvin in this manner, upon closer examination some of these distinctions appear to
decrease and in reality Bernard does seem to appreciate the importance of faith and
likewise Calvin’s understanding was not devoid of love.^32 More importantly, what
appears lacking in this discussion is the absence of the dynamic nature of faith in
Calvin’s theology. While faith originates in the mind for Calvin it is sealed in the
heart. Therefore, faith has a strong affective dimension and when combined with the
Holy Spirit creates a robust sense of enjoyment of Christ. Calvin maintains,
We also, in turn, are said to be “engrafted into him” [Rom. 11:17], and to “put
on Christ” [Gal. 3:27]; for, as I have said, all that he possesses is nothing to us
until we grow into one body with him. It is true that we obtain this by faith.
Yet since we see that not all indiscriminately embrace that communion with
Christ which is offered through the gospel, reason itself teaches us to climb
higher and to examine into the secret energy of the Spirit, by which we come
to enjoy Christ and all his benefits. 33
Additionally it is vital to recognize that for Calvin spiritual marriage was intimately
connected with the celebration of the Lord’s Supper and contained a strong relational
(^30) Tamburello, Union with Christ (^) , 90. For the significance of Eph 5:30-32 see
Hardman Moore, “Sexing the Soul,” 179n11. 31
Much of this is summarized from Tamburello, Union with Christ, 105-7. cf. Chin,
“ 32 Unio Mystica and Imitatio Christi,” 306.
De Reuver, Sweet Communion, 58. For the emphasis of love being predominant in
Bernard and faith in Calvin see Tamburello, a critique of Tamburello’s method see Chin, “UnionUnio Mystica with Christ and , 85, 91, 103, 107. For Imitatio Christi,” 44-
- McGinn also appears to minimize the affective dimension of faith in Calvin.
“Mysticism.” s.v., 3:122. Tamburello concedes that faith was also important for
Bernard and that love played a significant role for Calvin. Union with Christ,
144n47, 40, 105. 33
Calvin, Institutes, 3.1.1, cf. 3.2.7; 3.2.14; 3.2.36. Calvin connects faith to the
“double grace” of justification and sanctification. Institutes, 3.11.1. Won also
stresses the experiential nature of union with Christ for Calvin. “Communion with Christ,” 33.