1991_6 what calvin says about the church

7/28/2019 1991_6 What Calvin Says About the Church

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W. Gary Crampton, Th.DWHATCALVINSAYS

WHAT CALVIl\: SAYS ABOLT THE CI lURCHCalvin's contemporaIY, the GermanReformer Martin Luther, once wrote:"I believe that there is on earth,

through the whole wide world, no morethan one holy, common, Christianchurch, which is nothing else than thecongregation, or the assembly of thesaints, i.e., the piOUS, believing men onearth, which is gathered, preserved, andruled by the Holy Ghost, and dailyincreased by means of the sacramentsand the Word ofGod" (citedinjJ.Davis,Handbook O/Basic Bible Texts, p. 103).

With this synoptic statement theGeneva Reformer would fully concur.Calvin loved thechurch; she is the brideofChrist, the apple ofGod's eye. And heburned with a true zeal for herpurification, reconsttuction, and goodhealth. In his Commentary on Galatians5: 12, Calvin writes, "my love of thechurchandmyanxietyaboutherinterestscarty me away into a sort of ecstasy, sothat I can think of nothing else."

As Louis Berkhofpointsout, Calvinand the Reformersbroke with the RomanCatholic concept of an infrlllible andhierarchicalchurch, aspecial priesthood,the salvificnature of the sacraments, andso forth. Calvin, along with his mentorAugustine, held that there are fourattributes of a true church: she is, "one,holy, catholic [Le., universal], apostolic

church." Moreover, alongwith these fourattributes, there are three particularmarksof the church: the true preaching of theWord, the proper administration of thesacraments, and the faithful exercise ofchurch discipline. Further, there is theneed to distinguish beLWeen the visibleand the invisible church, and the churchmilitant and triumphant (SystematicTheology, pp. 560-578; Berkhoflists onlythe first three ofthe attributes;see InstitutesN:I-19).

The Visible And Invisible ChurchCalvin, withAugustine (On Otristian

Doctrine III:31-34) before him, andWestminster (WCF XXV,!,2) after him,properly distinguishes between the visibleand theinvisible church(Institutes N: 1:7).The formerconsistsofall those who havemade aviable profession of faith injesusChrist, and their children. The latterconsists ofall of the true saints (Le., theelect) ofall time, even those notyet born.They are invisible to us because we areunable to search the heartS of man; butthey are not invisible to God (1 Sam .16:7; Rev. 2:23). It is this invisible churchinto which, "Christ breathes ..His ownlife and power" (Commentary onEphesians 5:32). (It is clear from histeaching on this subject that Calvinbelieved that Old T staffient Israel waspart and parcel of Christ's church (seealso Institutes II:6: 1-4J.)

True members of the visible churchare, then, also members of the invisiblechurch.Butsomewhomakeaprofessionof faith and participate in the visiblechurch,arenottrulysaved(Mt. 7:21-23;25:1-10). Thus, the visible church willever remain, until the second advent ofChrist, a"mixed body" (corpusmixtum)ofbelievers and non-believers (InstitutesN:l:13).

Calvin understood that the churchwas involved in holy warfare against theworld, the flesh, and the devil. In thissense the bride of Christ is the churchmilitant. In her own strength, she canneverwinthebattle. Itisonlyasthe brideremains in the bridegroom, the''invincible'' Lord jesus Christ, that shecan overcome. Nevertheless, the churchis responsible to fight. Writes Calvin,"We shall not grow weary of fightingunder the sign of the cross of our Lordjesus Christ; for that is more valuablethan all the victories ofthis world" (citedinWilhelmNiesel, The Theology a/Calvin,p. 209). And during the struggle thechurch ongs fortheend, which theLordwill bringat thesecond advent in glory.At this time, the church will be thechurch triumphant (Ibid., p. 210).(IndividualChristians, ofcourse,becomemembers of the church triumphant atthe time of their death.)

Calvin, with Augustine (Enchiridion29,65), averred that the church was theMother of all believers. Under normalcircumstances, outside of the churchthere is no salvation (Institutes IV:l:I-4).(Calvin, as Augustine, refers here to theentire ordo salutis when he refers tosalvation. In other words, ttre church isthe place where persons come to lmowChlistas SaviorandLord, andthechurchis also the place where they grow bymeans ofgrace in sanctification.)The Attributes OfThe ChurchIn the early years of Christendom,thepatristics(Le., theearlychurch fathers)

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aflinned that the church is: "one, holy,catholic, apostolic" church (R.L.Omanson, Evangelical Dictionary OfTheology, edited byWalter A Elwell, pp.231,232; see also The NicenoConstantinopolitan Creed [AD. 381)).In the 1536 edition of the Institutes,Calvin's doctrine regarding the church,as found in the Fourth Part of hiscommentary on Aposdes' Creed, showsthat he is in accord with the early church(cited in John Calvin, edited by JohnDillenberger, pp. 295-302):

1) One: the stress here is on theuniry of the church. She is one bride ofChrist. There is a "communion of thesaints," with the individuals and thecorporate body being in communionwithChristandoneanother. There existswithin the church a corporatesolidarity.(Cyprian's reference to the churchas the"seamless robe of Christ" beautifullycaptures theessence ofchurch"oneness"[cited in T.P. Torrance, The TrinitarianFaith, p. 271].)

The aposdePaul, says Calvin, clairnsthat there is a unity of the Spirit whichexists within the Christian community,and yet, there is a diversity ofgifts whichis necessary for the body to properlyfunction. Diversity may exist withoutdisunity(Commentary onEphesians4:1-16; 1 Corinthians 12).

With regard to the gifts, everyChristianhas a spiritual gift, which is tobe used for the furtherance of God'sKingdom (Commentary on 1 Peter4:10).But no Christian has all the gifts(Commentary on 1 Corinthians 12). Thejob of church Pastors and teachers is toequip the saints, via the preaching andteachingoftheWordofGod,forminisoy.As the laity is mobilized through theministry of the Word, the whole body ofsaints is to become involved in theadvancement of the Kingdom(Commentary on Ephesians 4:11,12).

(Ronald Wallace notes that thedoctrine of the unity of the church wasnot, forCalvin, tobeviewedasamandateforecumenism[i.e.,onelargeecumenicalbody! within Christendom. Onenesswasdesirable, andeven to be worked towardwhere possible,butnever at theexpenseof compromising truth [Calvin, GenevaAnd The Reformation, pp. 148,149].)

2) Holy: the church consist of thesaints (the hagioi, "sanctified ones") ofGod. They are sanctified by their Lord,Jesus Christ ,beinginunionwithHim. Inthis way they are holy - they are "setapart" and chosenby God to participatein Hischurch. Thus, the saints are also topursue 'holiness (Commentary onEphesians 1:1,2; 4:4-6; 5:22-33).3) Catholic thisrefersto theuniversa1natureofthechurchintheNewCovenant

age. In Old Testament times the churchwas primarily restricted to the geopoliticalboundariesof he landofCanaan(but see Jonah 1:1,2; Nahum 1:1).However, since the death, burial, andresurrection ofJesus Christ, the churchhas become more universalistic. That is,she is now meant to embrace allnations(Commentary on Matthew 28:18-20;Isaiah 54: Iff).4) Apostolic the church is built on thefoundation of Holy Scripture: theinscripturated Word of the aposdes andprophets. As noted in an earner article(Calvin on "Scripture"), Calvin did nothold to the continuation of theextraordinary giftsin the New Testamentage, Withthfcloseofthecanon,ScriptUrewas complete ..There are, therefore, nomore apostles, prophets, etc. But theirmessage, as found solely in the canon ofScripture, continues. Herein is the rockupon which the church stands(CommentaryonEphesians2:20). Calvinstates, "Paul testifies that the church isboot on the fotmdation of the apostlesand prophets" (Institutes I:7:2); theWordofGod is the foundation of the church,not vice-versa, as'per Rome (N:2:4).

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Ronald W a ~ writes, "for Calvinthe Bible is not Ollly the sole source ofchurch proclamation but also the soleauthority that must rule the life of thechurch. .through the preaching of theWord of God Christ rules within Hischurch. ..this means that the Scripture issetoverthechurchbyGodastheauthorttythat must be allowed full freedom to rulethe life of the church" (Calvin's DoctrineOfTheWordAndSacrament, pp. 99,100).

(Here Calvin is in contradistinctiontoRorne,whichmaintainsthatthechurchhas authority over the Bible; the churchhas the authority to judge Scripture,ratherthanvice-versa.InRomanCatholictheology, apostolic succession is carriedout through the Papacy [or theBishops),with an unbroken line traced back toPeter. ReformedandCalvinisticthinking,following John Calvin, avers that theapostolic succession continues throughthe apostolic writings, i.e., Scripture.)The Church And Worship

Public and corporate worship is amostimportantpartofthehiblicalchurch.The saintsare to gathenogethereachandevery Lord's Day to sing Psalms andothersongsofpraise, to pray, tostudytheWord of God, to partake of thesacraments, to give tithes and offerings,to exercise church discipline, to recitethe Aposdes' Creed, etc. (InstitutesN:17:43; G.S.M. Walker, Readings InCalvin's Theology, edited by DonaldMcKim, p. 229; Ronald Wallace, Calvin,Geneva And The Reformation, p. 21).

In opposition to Rome, Calvin, andthe Reformed churches in general, heldto the "regulative prindple of worship."That is, God is only to be worshipped ina mannerwhich He has ordainedin HisWord (Institutes ll:8:l7). ThisCalvinisticprinciple is aptly set forth in theWestminster Confession Of Faith (XXI,I):"Theacceptablewayofworshippingthe trueGod isinstitutedby Himself, and


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so limitedby His own revealed will, thatHe may notbe worshipped according tothe imaginations and devices ofmen, orthesuggestionsofSatan, underanyvisiblerepresentation, or any other way notprescribed in the Holy Scripture."

Calvin sees this principle beingworked out in the apostolic church inActs 2:42 (Institutes IV:17:44).

(As noted above, Calvin taught thatthe Christian's day of public worship isthe Lord's Day, i.e., Sunday. Much hasbeen made over Calvin'scontinental viewofthe ChristianSabbath, whichisnotasstrictasthe Puritan view, as found inThe WestmillSter Colffession OJFaith [XXI,7,S]. Itistrue that theRefonner did teach that Christ,in his death, burial, andresurrection, had fulfilled theJewish Sabbath, which wasprimarilyceremonial in import[Institutes 1I:8:2S-341. But, asF.NigelLeehaspointedout, Calvinalso taught that, in the NewTestament age, the JewishSabbath had been replaced by aSunday Lord's Day [TheCovenantal Sabbath, pp.255,256]. Further, in hisCommentary on Genesis 2:1-3, Calvinstates that the Sabbath principle is "tocontinue to the end of the world.")

The Church-State RelationshipIn the history of the church-staterelationship, two major errors havedeveloped: Papalism and Emstianism.The fonner teaches that the church (i.e.,thePope)istorulebothchurchandstate.The lattermaintains that both institutionsare under the headship of the civilmagistrate. Calvin disavows both.Biblical Christianity, says theRefonner,aversthatthesetwoareseparateGod-ordained institutions, while at the

same time, they are both under His law(i.e., there is a separation in function, butnot in authority). In Romans 13: 1-7, weread that the state is God's minister (vv.4,6). Thus, it is incumbent upon the civilmagistrate to adopt the principles ofcivillaw (i.e., thegeneral eqUity ofthe Mosaicjudicia1s; cf. WCF XIX,4) as found inScripture. Likewise, the church is to begoverned by Sclipturalecc1esiasticallaw.The churchwields the sword of the Spiritin dealing with sin, whereas the statewields the sword of iron in dealing withcrime. The state is not to administer the

Word ofGod orthesacraments. Ithasnoauthority over the keys of the Kingdom.And the church is not to enter into theaffuirs of he civilgovemment, other thanfor adviseandcounsel (Institutes IV:11:3;20:1-13; Commentary on Romans 13:1-7).

As noted in an earlierartic1e ("Calvinthe man"), Calvin averred that the officeofcivilmagistratewasthe highest"calling"that Christianmancouldreceive (InstitutesIV:20:4). Yet, so fitmly did he adhere tothe biblicalseparation (i.e., as to function)of these two spheres (i.e., church andstate) that he decreed that the office ofPastorshoulddisqualilYone from holdingpUblic office (except under the rarest ofcircumstances, e.g., Moses) (IV:S:ll).

The biblical separation of churchand state,however, does not render themtotally indifferent to one another.Accordingto Calvin, the former is to prayfor and uphold the magistrate, to teachthe magistrate its biblical function, andto give it the proper honor due a biblicalinstitution (and Calvin did so diligently).The latteris to promote the welfure of thenue church, and to guard her against heropponents (N.B.: Calvin is no pluralist).Both institutions are to work together forthe advancement of God's Kingdom

(IllStitutes IV:20:2,S; W. FredGraham, Readings In Calvin'sTheology, edited by DonaldMcKim, pp. 275-290).

Likewise, as has beenpreviously mentioned (in"Calvin the man"), Calvin didnot view the church as one andthe same entityas the Kingdomof God. The former is in theKingdom and is mightily usedby Godin the furtherance of heKingdom, but it is not theKingdom. Leuis Berkhof hasrightly summarized Calvin's(and Calvinism in general)concept of the church and theKingdom: "".thevisiblechurch

is instrumental in the establishment andextension of the Kingdom".[but] TheKingdom may be said to be a broaderconcept than the church, because it aimsat nothing less than the complete controlof all the manifestations of life. Itrepresents the dominion ofGod in everysphere of human endeavor" (Op. cit., p.570).

(InCalvin'sview, thecivilmagistrate'sduties are mainly relegated to that ofjustice and defense. The magistrate is toassure that thereisno blasphemy,idolatry,disturbance of the peace, wronging ofother's propeny, etc. At the same time,the Bible gives the state the power topunishcrime andto take up arms against

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aggressornationswhennecessary. Asthemagistrate carries out these fimcrtons, "itcarries out the very judgments of God"[Institutes N:20:3,l0,1l1. TIlls does notmean, however, that the civil magistrateexists as a necessary evil, because of sin.Rather, it exists as aholy aspect ofGod'srighteous judgment [Commentary onRomans 13:11.)

The Marks OfThe ChurchIn his Institutes, Calvin, as notedabove, maintained that there were threeessential marks of the church: thepreachingof heWord ofGod, the properadministration of the sacraments, andbiblical church disctpline (IV:1:9; 12:1-13). (Calvin issomewhatconfusingherein that in the first reference he states that

there are only two marks [the first twomentioned abovel. But in the latterreference he emphaticallymaintains thatbiblicalchurchdisctplineisnecessaryfora church to be a church.)1) The preaching of the Word ofGod: as noted earlier, Calvin held thatthe church is built on the foundation ofthe Word ofGod. Thus, itisessenrtal thatthe Word- the whole counse1 ofGod- be

proclaimed. It is bymeans of the gospelthat individuals come to know JesusChrist as Savior and Lord. And it is bymeans of the Word that they grow insanctification (Institutes III:2:2,6,7,33;3:1-3).lncontradistinctiontoRome, CalvinandtheReformersstressedthepreachingof he W ordoverthesacraments,because,they maintained, the Word is completeas a means of grace in itself. That is, the

Bibleisabsolutelynecessaryfotsalvarton(under normal circumstances; d. WCFX,l,3), whereas, the sacraments, asimportant as they are, are a means ofgraceonlywiththeWord. Foronecannoteven understand the meaning of thesacraments apart from the Word; thus,in a real sense, the Word of God creates

the sacraments. Further, the Word bothbegetsandstrengthensfaith, whereaS thesacraments merely strengthen it (L.Berkhof,Gp.at ,p. 616; Wallace, Calvin'sDoctrine q[TheWordAndSacrament, pp.242,243; Institutes N:14:1-6).As seen, to Calvin, preaching is the

instrument of Christ's rule over thechurch; it is a sign of God's presence(Wallace,op. at., pp. 84-87). Hewtitesthat, "thescepterofHis [Christl Kingdomis the gospel" (Commentary on Hosea1:11). By means of preaching, Christadvances His Kingdom in this world;"He subdues the world to Himselfby thepreaching of the gospel" (Commentaryon Acts 1:8).

(For more on Calvin's doctrine ofScripture, the importance of soundbiblical exegesis and preaching, etc., seethe earlierarticle -Calvin on "Scripture.")

2) The proper administration of thesacraments: in the Geneva Confession(1536) Calvin writes (Calvin: TheologicalTreatises,editedbyJ.K.S. Reid,pp.29,30):"We believe that the sacramentswhich our Lord has ordained in His

churchare to be regarded as exerciseS offaith for us, both for fortifying andconfirming it in the promises ofGodandfor witnessing before meIL Of them,there are only two which are institutedby the authority of our Savior: Baptismand the Supper of ourLord; for what isheld within the realm of the popeconcerning seven sacratnents, wecondemn as fable and lie.""Baptistn is an external sign by

which our Lord testifies that He desirestoreceiveusforHischildren, asmembersof His Son Jesus. Hence in it there isrepresented to us the cleansing from sinwhich we have in the blood of JesusChrist, the mortification of our fleshwhich we have by His death thatwe maylive inHim by His Spirit. Now since our

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children belong to such an alliance withourLord, we are certain that the externalsign is rightly applied to them."'The Supper of ourLord is asignby which under bread and wine Herepresentsthe truespiritualcommunionwhich we have in His body and blood.

And we acknowledge that according toHis ordinance it oUght to be distributedin the company of the faithful, in orderthat all those who wish to haveJesus fortheir life be partakers of t. In as much asthe mass of he pope was a reproQate anddiabolical ordinance subverting themystery of the Holy Supper, we declarethat it is execrable to us, an idolatrycondemned by God; for so much is ititself regarded as a sacrifice for theredemption ofsouls that the bread is in ittaken and adored as God. Besides thereare other execrable blasphemies andsuperstitionsimpliedhere, and the abuseoftheWordofGodwhichistakeninvainwithout profit or edification."

Calvinhasbeenquotedhereatlengthfor the purpose of showing, in one fullstatement, his overall view on thesacraments. In he foregoing comments,Calvin upholds the Protestant positionthattherearetwosacramentswithbiblicalauthOrity, instead ofRome's seven. Theyare ordainedby Christ Himself and to beconsidered as necessary as amark of thechurch.

Further, followingAugustine, Calvinavers that thesacramentsare to beseenas"a visible form of an invisible grace" (d.Institutes N: 14:1).Thesacramentsare,inthe words of Westminster, ''holy sigusandseals ofthe covenant ofgrace" (WCFXXVII,l). They are, "sensible (Le., maybe impressed upon the sensory organs)sigus, [whereinl Christ, and the benefitsof the New Covenant are represented,sealed, and applied to believers" (WSCQ92).

As c o v e n ~ n t signs, then, the


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sacramentssignifyinwardspiritualgraces.Andassea1s, theyattest to the genuinenessor validity of that which has taken placein behalf of the people of God, or thatwhich God has promised will take place(also as inward graces).However, as the sacraments areexternal signs and seals, they do not

convey grace ex opere operato ("by thework performed") as in Romanism;neither are they absolutely necessary forsalvation(Institutes IV:14:14-17). Calvin'stheology of the sacraments also deniestheRomishteachingoftransubstantiation(i.e., that Chlist's body and blood arephysicallypresentin the breadand wine),and Lutheranism's consub-stantiation(i.e., that Christ's body and blood arephysically "contained" in the elements).(The fact that Christ's body is now inheaven denounces these two falsepositions.) To Calvin, the bread andwine remain bread andwine; and Christ'spresence, as real as it is at the Supper, isa spirirual presence (i.e., the body andbloodofChristare"spirituallycontained"in the elements). Further, the Reformerdenounces the Roman Catholic Mass asheretical(IV: 14:14-17; 17:3,12,26;Potterand Greengrass,]ohn Calvin, pp. 34,35).

But albeit the sacraments are onlyoutwardsignsandseals of nward graces,this does not mean that the participantsdo not receive Christ. On the contrary,Calvin agrees with Westminster that, bythe work of God's Spirit, "There is inevery sacrament a spirirual relationship,or sacramental union, between the signand the thingsignified; whence itcomesto pass, that the names and effects of heone are attributed to the other" (WCFXVII,2).Thus, he Wlites, "in the sacramentsthe reality is given to us along with thesign; for when the Lord holds out asacrament, He does not feed our eyeswith an empty and unmeaning figure,but joins the truth with it...we ought tobelieve that they mustnever be separated

from the signs, though it ought to bedistinguished from them." In thesacraments, believers have fellowshipwith Christ, bymeans of the Spirit. Here,theyreceive thewhole Chlist; theyliterallyfeed on Him, spiritually. Grace, istherefore, represented, sealed, andapplied to those "in faith" by the Spirit(Commentary on Isaiah 6: 7; d. WSC Q92; Wallace, Op. dt., pp. 159ff.).

Baptism, says Calvin, is a sign andseal of one's entering into a covenantrelationship with God (as inregeneration); thus, it is only to beadministered once, by immersion,sprinkling, orpouring(Institutes IV:18: 19;15:18,19). In waterbaptism, the outwardsign (water) points to nuebaptism, whichistheworkoftheHolySpirit(Commrntaryon Acts 1:5).

The Lord's Supper, on the otherhand, is a covenant sign and seal of one'sconrinuing in his covenant relationshipwith God (as in sanctification) (InstitutesIV:18:19); thus, it should be takenfrequently, preferably each and everyweek (IV: 17:43). In this sacrament, theoutward signs of bread and winesymbolize the body and blood of theLord Jesus. And, says Calvin, inaccordance with John 6, "His flesh isuulyfood ..Hisblood isuuly drink ..noneshall have life except those who eat Hisflesh and drink His blood" (IV: 17:7).

Because children of believers aremembers of he covenant, they shouldbebaptized in infancy (Commentary on 1Corinthians 7:14). This is in accordancewith the covenant which Godestablishedwith Abraham, that covenant in whichall believers and their seed participate(Institutes IV: 16:6; Commentary onMatthew 28: 19). The Lord's Supper, onthe other hand, is for believers only. It isfor those who are capable of selfexamination; thus, the children areforbidden to come to the table until theyhave reached the age wherein they can

examine themselves (Institutes IV:16:30;Commentary on 1 Corinthians 11:23ff.).

Finally,itshouldbe noted thatCalvinmaintained that the sacraments weregraciously given by God to His people asa teaching device. As a visible (and"sensible")meansofgrace, the sacramentsaid usinourhumanweakness. HeWlites:"For God's truth is of itself firmand sure enough, and it cannot receivebetterconfinnationfromanyothersourcethan from itself. But as our faith is slightand feeble unless it be propped on allsides and sustained by every means, ittrembles, wavers, totters, and at last givesway. Here our merciful Lord, accordingto His infinite kindness, so tempersHimself to our capacity that, since we are

creatures who always creep on theground, cleave to the flesh, and, do notthink aboutor evenconceive ofanythingspirirual, He condescends to lead us toHinlself even by these eanhly elements[i.e., thesacramentsl, and to setbefore usin the flesh a mirrorofspirirualblessings"(Institutes IV:14:3).

3) Church discipline: the church iscalled on to oversee each and evelY oneof her members (1 Pet. 5:1-4). As theleaders faithfully preach the Word andproperly administer the sacraments,positive church discipline is canied out.Sometimes, however, these membersfind themselves in sin which must bedealt with. In Matthew 18: 15-20, theLord gave His church directions for such(negative) church discipline.

There is a three-fold step to thedisciplinary process. First, the sinner isto be approached alone. If this step doesnot bring repentance, then there are to bewitnesses taken in the second phase.Finally, if there isstill no repentance, thematter is to be handled at the church(session) level (CommentaryonMatthew18:15-20).

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Whenever, says Calvin, repentanceis manifested in the process, the s!nneristo be forgiven and restored to fellowshipwithin the c h ~ r c h If there is norepentance wirnessed, the Iinal result isexcommunication (Ibid.). Churchdiscipline has three purposes: the gloryofGod, the purity of the church, andtherestoration of the sinner (InstitutesN:12:1-7). (The discipline carried outby church courts, of course, can onlyjudge the outward behavior of persons.Theinnerman ["inwardpiety"l isknownonly to the individual and God[Commentary on 1 Corinthians 5:11;Institutes N:12:61 .)

Calvin, of course, did not enjoychurch discipline. But as it is a biblicalmandate, he recognized hisneed tocarryit out. He was firmly convinced thatwhere there is no discipline, there is nochurch (cited in B.B. Warfield, ColvinAnd Augustine, p. IS). He writes, "Thecollapseof he church wouldsurely followunless the preaching of doctrine wassupported by private admonitions,corrections, and other aids of the sortthat sustain doctrine and do not let itremain idle" (Institutes N:12:1).

And for Calvin, unlike .Luther,church discipline was strictly "churchbusiness. "Thecivilru1erswere toexerciseno oversight of that which took placewithin Christ'schurch(InstitutesN:20: 1;11:3) .

Church GovernmentThe church is an organization aswell as an organism (Christ's body).Therefore, it needs a governmental

structure.A church withoutgovernmentcannot function.Paulspeaks to thisneedfor orderliness in 1 Corinthians 14:40(Institutes N:3:10).Over the centuries there have beenthreebasicforms of churchgovernment:Episcopal(or Hiernrchical),lndependent

(or Congregational), and Presbytetian.(It is, ofc;t;l)lrse true that some churches,such as :'fie Quakers and the PlymouthBrethren, reject all church governmentBut, in fact ,some ofthese doelect leadersandexercise discipline.) (See L. Berkhof,Op. cit, pp. 579ff.)

The Episcopal form ofgovernment,as found in Roman Catholic,Episcopalian, Anglican, and Methodistchurches, with various degrees ofauthority resting with the Bishop (Romeis the most stringent, with the Papacy),holds that the church is to be governedby theBishop (episkopos). Independentchurches hold to the fundamentalprinciple that the local congregation isindependent fromanyotherchurches;itiscomplete initself. Each churchis to begoverned democratically. The church isrun bymajorityvote of he congregation.Calvin opposed both of these. He wasPresbytetian (Institutes N:4-13).

Calvin averred that thePresbytetianformofgovernmentwasthemostbiblical.(He was radically opposed to hugebureauCtatic structures.) Here the elders(presbuteroi),havingbeenelected by thecongregation, rule for the church underthe Headship ofJesus Christ (InstitutesN:3:1-16;Commentary on 1 Peter5:1-4;Acts 14:23). The Word ofGod vests thisruling authority in men alone (i.e., notwomen),who are gifted byHis Spitit toserve (Commentary on 1 Titnothy 2:11-3:16; Institutes N:ll:l).

The Presbytetian form of churchgovernment, says Calvin, was founded,in principle, in the Old Testament(Com .mentary on Exodus 1S:13ff;Numbers 11:16ff.). I t was thenimplementedby the apostles in the New(Institutes N :3:1-16). Moreover, it hasbeen the biblicalgovernmentusedwithinthe true church since the days of theapostles. Within this system ofgovernment, there is a seties of churchcourts: at the local level there is the

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Session (or Consistory); next is thePresbytery(orClassis) level (at this level,"The Company of Pastors of Geneva"would regularly meet and examinecandidatesfortheministry);then finaUy,there is the Genernl Assembly or Synod(thehighestchurchcoun), whichshouldmeet only on certain occasions (Le.,infrequently) (Institutes IV:S,9;Commentary on Acts 15:6).AccordingtoCalvin, itwasRoman Catholicism whichlater corrupted biblical Presbytetianism(Institutes IV:5-7).

Church OfficersIn hisDraftEcclesiasticalOrdinancesofl541 (Reid, Op.cit,pp.58-66),aswelias in his Institutes (N:3,4), Calvinmaintained that there were four basic

orders of offices within the church:Pastors, doctors (teachers), elders, anddeacons. These officerswere tobeelectedby the people to rule over and servethem.1) Pastor: this office is sometimesalso referred to in the Bible as overseer,elder, and minister. The duties of thePastor include: preaching, teaching,administering the sacraments,admonishing and reproving, both

privately and publicly,and shepherdingthe flock, along with the other (ruling)elders. Due to his special charge toadminister the Wordandthesacraments,the Pastor, according to Calvin, is to havea special, unique relationship with theflock. UnderChtist,heisthe"chiefsinew"whichholdsthebodyofbelieverstogether(Institutes IV:3:1,2;Commentary onTitus1:5).

2)Doctor: this officeisprimarilyoneofteaching. It s somewhat closely alliedwith that ofthe Pastor. A church doctorwould assist in teaching the people theWord ofGod, tJaining future ministers,teaching at the college, testing thewholesomeness of the current ministryof theWord, etc. But he did notnormally


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administer the sacraments; hence, thisoffice was secondary in importance tothatofthe Pastor(Commentary onRomans12:6-8; Ephesians 4: 11). (This is also theview of the Westminsterdivines; d. TheWestrninster Assembly's Form OJChurchGovernment, albeit with Westrninsterthedoctor or teacher would also administerthe sacraments.)

3) Elder: this officer functioned as aruling elder, and along with the Pastor(the teaching elder), he would shepherdthe flock under the care of the localchurch. This would involve churchdiscipline, both positive and negative(Institutes N:3:8). In his Commentary onActs 20:20, Calvin speaks to the need ofthe Pastor and the elders to go from"house to house" in their shepherdingresponsibilities.

4) Deacon: this office, as per Acts 6,was intimately involved in the minisuyofmercy. There were to be two kinds ofdeacons: "the one to receive, distributeand care for the goods of the poor (i.e.,daily alms as well as possessions, rents,andpensions); the otherhas to tend andlook after the sick and administer theallowances to the poor as is rustomary"(cited in Potter and Greengrass, Op. cit,p. 74; seealso Commentary onActs6: Iff.).Women could be used to help in thissecond kindof diaconate function (albeitthey did not hold church office). G.5.M.Walker notes that for Calvin, the socialwelfare concerns of society were to behandled by the church, not by the civilmagistrate. The Reformer viewed this asa diaconal function (Op. cit., p. 228; cf.Institutes IV:3:9). Moreover, R.].Rushdoony asserts that Calvin alsoconsidered the diaconal ministry to be astrong aIm ofevangelism. Not only werethe deacons to extend charity to theneedy, but in the process, they were tobearwimessconcemingJesusChrist(ThePresbyterian Witness, edited by ByronSnapp, February 1991, p. 14).0

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1991_6 what calvin says about the church

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