THE PROVENANCE OF JOHN CALVIN'S EMPHASIS ON THE ...

"brilliant classical scholar" 332 originally from Württemberg, initiated Calvin "into the
rudiments of Greek and no doubt other humanist learning," 333 says Ganoczy. Whether
Wolmar, who spoke of reform openly and with a Lutheran accent, influenced Calvin in
this particular regard is much debated. 334 François Wendel, whom Ganoczy cites
approvingly on this point, wrote that Calvin has not "left one line that alludes to any
such influence . . . we have to confess that nothing justifies the hypotheses that are
constructed to show that the conversion of Calvin began during his stay at Orléans and
was due principally to Wolmar." 335 In any case, according to Calvin's first biographer,
Theodore Beza, in these months, Calvin worked himself hard enough in the study of
law with de l'Estoile and classical literature with Wolmar to jeopardize his health for his
lifetime. 336 Calvin's other close companions in Orléans—François Daniel, Nicholas
Duchemin, and François de Connan—imbibed humanist thought, too, particularly
through the writings of Rabelais, Erasmus, and Lefèvre. None, however, turned to
"radical" reform, as Calvin eventually did.
In 1529, Calvin was on the move again, this time to Bourges. There he would sit
at the feet of the Italian humanist and jurist Andreas Alciati, who approached the study
332 Steinmetz, Calvin in Context, 7.
333 Ganoczy, Young Calvin, 68. Ganoczy further discusses the ongoing scholarly debate over the
extent to which Wolmar influenced Calvin with Lutheran ideas. In the dedication of his commentary on 2
Corinthians (which Calvin dedicated to Wolmar), Calvin himself attests to Wolmar's introducing him to
Greek. See also Gordon, Calvin, 19.
Development, 23.
334 Ganoczy, Young Calvin, 68.
335 Ganoczy, Young Calvin, 68, with reference to Wendel. See Wendel, Calvin: Origins and
336 Beza, cited in Steinmetz, Calvin in Context, 7; also Zachman, "The Life and Work of John
Calvin," in John Calvin as Teacher, 16.
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