“For since each of the oldest things is most true, no description of better stamp can be given especially in sacred argument than that something has less novelty. Old is best here and that which goes back to earliest antiquity. It was discovered through much sad experience that they always dangerously go astray who spurn the well-known and well-worn paths in order to cut new ones which lead off as much as possible into the pathless heights and precipices.” 

“Glorious things are spoken of thee, O city of God.” Here referencing the city of Geneva in his opening dedication to his Institutes of Elenctic Theology, Francis Turretin (1623-87) references Psalm 87:3 to describe the wonderful workings of God in the history of this city, his home. Tasked by the Geneva Senate to compose a summative work of theology to be used for theological education within the city, Turretin published his most famous work, the Institutes of Elenctic Theology (or Theologiae Elencticae as it was originally composed in Latin). While a large, 3-volume theology may not be standard fare for the Christian, perhaps this brief introduction will pique enough interest in this work and this man that you may be tempted to find a copy for yourself and have your mind stretched and soul refreshed by it. Much could be said about Turretin and about this particular work of theology. His influence on the history of Reformed Theology and the church at large is likely hard to overstate. His catechetical style, while not unique, makes deep theology accessible to most any Christian interested in growing in the knowledge of God. The polemical nature of his work in dealing with specific theological controversies of his day is also noteworthy. But what seems most worthy to highlight about Turretin for this particular essay, and the character that stood out the most to this author, is Turretin as a humble man who firmly understood that he stood on the shoulders of giants.

There should be little debate about the intellectual prowess of Francis Turretin, but his humility is striking. The combination of intellectual prowess and humility is striking because they are characteristics that form a rare pairing. Oftentimes smart people know they are smart, which offers a challenge to creating humble posture toward others. While self-deprecation is not itself a virtue, Turretin seems to have a genuine posture of humility, almost a confusion as to why the Senate would place the burden of creating such a work of theology on him. It immediately shows itself in his absolute deference and honor shown to those in leadership of Geneva. A simple reading of his Dedication makes a plain case, a deference and honor which seems never performative and always a genuine concern of his. 

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