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W. Gary Crampton, Th.

WHAT CALVIN

SAYS
WHAT CALVIl\: SAYS ABOLT THE
Calvin's contemporaIY, the German Reformer Martin Luther, once wrote:

True members of the visible church are, then, also members of the invisible church. Butsomewhomakea profession of faith and participate in the visible church,arenottrulysaved(Mt. 7:21-23; 25:1-10). Thus, the visible church will ever remain, until the second advent of Christ, a "mixed body" (corpusmixtum) of believers and non-believers (Institutes N:l:13). Calvin understood that the church was involved in holy warfare against the world, the flesh, and the devil. In this sense the bride of Christ is the church militant. In her own strength, she can neverwinthe battle. Itisonlyasthe bride remains in the bridegroom, the ''invincible'' Lord jesus Christ, that she can overcome. Nevertheless, the church is responsible to fight. Writes Calvin, "We shall not grow weary of fighting under the sign of the cross of our Lord jesus Christ; for that is more valuable than all the victories of this world" (cited inWilhelmNiesel, The Theology a/Calvin, p. 209). And during the struggle the church longs forthe end, which the Lord will bring at the second advent in glory. At this time, the church will be the church triumphant (Ibid., p. 210). (Individual Christians, ofcourse, become members of the church triumphant at the time of their death.) Calvin, with Augustine (Enchiridion 29,65), averred that the church was the Mother of all believers. Under normal circumstances, outside of the church there is no salvation (Institutes IV:l:I-4). (Calvin, as Augustine, refers here to the entire ordo salutis when he refers to salvation. In other words, ttre church is the place where persons come to lmow Chlistas Savior and Lord, and thechurch is also the place where they grow by means of grace in sanctification.) The Attributes OfThe Church In the early years of Christendom, thepatristics(Le., theearlychurch fathers)
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CI lURCH

church." Moreover, alongwith these four attributes, there are three particularmarks of the church: the true preaching of the "I believe that there is on earth, Word, the proper administration of the through the whole wide world, no more sacraments, and the faithful exercise of than one holy, common, Christian church discipline. Further, there is the church, which is nothing else than the need to distinguish beLWeen the visible congregation, or the assembly of the and the invisible church, and the church saints, i.e., the piOUS, believing men on militant and triumphant (Systematic earth, which is gathered, preserved, and Theology, pp. 560-578; Berkhoflists only ruled by the Holy Ghost, and daily the first three ofthe attributes; see Institutes increased by means of the sacraments N:I-19). and the Word of God" (citedinjJ. Davis, Handbook O/Basic Bible Texts, p. 103). The Visible And Invisible Church With this synoptic statement the Geneva Reformer would fully concur. Calvin loved the church; she is the bride of Christ, the apple of God's eye. And he burned with a true zeal for her purification, reconsttuction, and good health. In his Commentary on Galatians 5: 12, Calvin writes, "my love of the churchandmyanxietyaboutherinterests carty me away into a sort of ecstasy, so that I can think of nothing else."
As Louis Berkhof points out, Calvin and the Reformers broke with the Roman Catholic concept of an infrlllible and hierarchicalchurch, aspecial priesthood, the salvificnature of the sacraments, and so forth. Calvin, along with his mentor Augustine, held that there are four attributes of a true church: she is, "one, holy, catholic [Le., universal], apostolic

Calvin, withAugustine (On Otristian Doctrine III:31-34) before him, and Westminster (WCF XXV,!,2) after him, properly distinguishes between the visible and theinvisible church (Institutes N: 1: 7). The formerconsistsofall those who have made a viable profession of faith injesus Christ, and their children. The latter consists of all of the true saints (Le., the elect) ofall time, even those not yet born. They are invisible to us because we are unable to search the heartS of man; but they are not invisible to God (1 Sam. 16:7; Rev. 2:23). It is this invisible church into which, "Christ breathes ... His own life and power" (Commentary on Ephesians 5:32). (It is clear from his teaching on this subject that Calvin believed that Old Testaffient Israel was part and parcel of Christ's church (see also Institutes II:6: 1-4J.)

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aflinned that the church is: "one, holy, catholic, apostolic" church (R.L. Omanson, Evangelical Dictionary Of Theology, edited by Walter 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 his commentary on Aposdes' Creed, shows that he is in accord with the early church (cited in John Calvin, edited by John Dillenberger, pp. 295-302): 1) One: the stress here is on the uniry of the church. She is one bride of Christ. There is a "communion of the saints," with the individuals and the corporate body being in communion withChristandoneanother. There exists within the church a corporate solidarity. (Cyprian's reference to the churchas the "seamless robe of Christ" beautifully captures the essence ofchurch "oneness" [cited in T.P. Torrance, The Trinitarian Faith, p. 271].) The aposde Paul, says Calvin, clairns that there is a unity of the Spirit which exists within the Christian community, and yet, there is a diversity of gifts which is necessary for the body to properly function. Diversity may exist without disunity (Commentary onEphesians4:116; 1 Corinthians 12). With regard to the gifts, every Christian has a spiritual gift, which is to be used for the furtherance of God's Kingdom (Commentary on 1 Peter4:10). But no Christian has all the gifts (Commentary on 1 Corinthians 12). The job of church Pastors and teachers is to equip the saints, via the preaching and teachingoftheWordofGod,forminisoy. As the laity is mobilized through the ministry of the Word, the whole body of saints is to become involved in the advancement of the Kingdom (Commentary on Ephesians 4:11,12).

Ronald Wa~ writes, "for Calvin the Bible is not Ollly the sole source of church proclamation but also the sole authority that must rule the life of the church. .. through the preaching of the Word of God Christ rules within His church. ..this means that the Scripture is setoverthechurchbyGodastheauthortty that must be allowed full freedom to rule the life of the church" (Calvin's Doctrine 2) Holy: the church consist of the OfThe WordAndSacrament, pp. 99,100). saints (the hagioi, "sanctified ones") of God. They are sanctified by their Lord, (Here Calvin is in contradistinction Jesus Christ,beinginunionwithHim. In toRorne,whichmaintainsthatthechurch this way they are holy - they are "set has authority over the Bible; the church apart" and chosen by God to participate has the authority to judge Scripture, in His church. Thus, the saints are also to ratherthanvice-versa.InRomanCatholic pursue ' holiness (Commentary on theology, apostolic succession is carried Ephesians 1:1,2; 4:4-6; 5:22-33). out through the Papacy [or the Bishops), 3) Catholic thisrefersto theuniversa1 with an unbroken line traced back to natureofthechurchintheNewCovenant Peter. ReformedandCalvinisticthinking, age. In Old Testament times the church following John Calvin, avers that the was primarily restricted to the geo- apostolic succession continues through political boundaries ofthe landofCanaan the apostolic writings, i.e., Scripture.) (but see Jonah 1:1,2; Nahum 1:1). The Church And Worship However, since the death, burial, and resurrection ofJesus Christ, the church Public and corporate worship is a has become more universalistic. That is, she is now meant to embrace all nations mostimportantpartofthehiblicalchurch. (Commentary on Matthew 28:18-20; The saints are to gathenogethereachand every Lord's Day to sing Psalms and Isaiah 54: Iff). othersongsofpraise, to pray, tostudythe 4) Apostolic the church is built on the Word of God, to partake of the foundation of Holy Scripture: the sacraments, to give tithes and offerings, inscripturated Word of the aposdes and to exercise church discipline, to recite prophets. As noted in an earner article the Aposdes' Creed, etc. (Institutes (Calvin on "Scripture"), Calvin did not N:17:43; G.S.M. Walker, Readings In hold to the continuation of the Calvin's Theology, edited by Donald extraordinary giftsin the New Testament McKim, p. 229; Ronald Wallace, Calvin, age, Withthfcloseofthecanon,ScriptUre Geneva And The Reformation, p. 21). was complete .. There are, therefore, no In opposition to Rome, Calvin, and more apostles, prophets, etc. But their the Reformed churches in general, held message, as found solely in the canon of to the "regulative prindple of worship." Scripture, continues. Herein is the rock That is, God is only to be worshipped in upon which the church stands a manner which He has ordained in His (Commentary onEphesians2:20). Calvin Word (Institutes ll:8:l7). This Calvinistic states, "Paul testifies that the church is principle is aptly set forth in the boot on the fotmdation of the apostles Westminster Confession Of Faith (XXI,I): and prophets" (Institutes I:7:2); the Word of God is the foundation of the church, "Theacceptablewayofworshipping not vice-versa, as'per Rome (N:2:4). the true God isinstitutedby Himself, and (Ronald Wallace notes that the doctrine of the unity of the church was not, forCalvin, to beviewedasamandate forecumenism[i.e.,onelargeecumenical body! within Christendom. Onenesswas desirable, and even to be worked toward where possible, but never at the expense of compromising truth [Calvin, Geneva And The Reformation, pp. 148,149].)

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same time, they are both under His law (i.e., there is a separation in function, but not in authority). In Romans 13: 1-7, we read that the state is God's minister (vv. 4,6). Thus, it is incumbent upon the civil magistrate to adopt the principles ofcivil law (i.e., the general eqUity of the Mosaic Calvin sees this principle being judicia1s; cf. WCF XIX,4) as found in worked out in the apostolic church in Scripture. Likewise, the church is to be governed by Scliptural ecc1esiasticallaw. Acts 2:42 (Institutes IV: 17:44). The church wields the sword ofthe Spirit (As noted above, Calvin taught that in dealing with sin, whereas the state the Christian's day of public worship is wields the sword of iron in dealing with the Lord's Day, i.e., Sunday. Much has crime. The state is not to administer the been made over Calvin's continental viewofthe Christian Sabbath, whichisnotasstrictas the Puritan view, as found in The WestmillSter Colffession OJ Faith [XXI, 7,S]. Itistrue that the Refonner did teach that Christ, in his death, burial, and resurrection, had fulfilled the Jewish Sabbath, which was primarily ceremonial in import [Institutes 1I:8:2S-341. But, as F. NigelLeehaspointedout, Calvin also taught that, in the New Testament age, the Jewish Sabbath had been replaced by a Sunday Lord's Day [The Covenantal Sabbath, pp. 255,256]. Further, in his Commentary on Genesis 2:1-3, Calvin Word of God orthesacraments. Ithasno states that the Sabbath principle is "to authority over the keys of the Kingdom. continue to the end of the world.") And the church is not to enter into the affuirs ofthe civilgovemment, other than The Church-State Relationship for advise and counsel (Institutes IV: 11:3; 20:1-13; Commentary on Romans 13: 1-7). In the history of the church-state As noted in an earlierartic1e ("Calvin relationship, two major errors have developed: Papalism and Emstianism. the man"), Calvin averred that the office The fonner teaches that the church (i.e., ofcivil magistratewasthe highest "calling" thePope)istorulebothchurchandstate. that Christianmancould receive (Institutes The latter maintains that both institutions IV:20:4). Yet, so fitmly did he adhere to are under the headship of the civil the biblical separation (i.e., as to function) magistrate. Calvin disavows both. of these two spheres (i.e., church and state) that he decreed that the office of Biblical Christianity, says the PastorshoulddisqualilY one from holding Refonner,aversthatthesetwoareseparate pUblic office (except under the rarest of God-ordained institutions, while at the circumstances, e.g., Moses) (IV:S:ll).

so limited by His own revealed will, that He may not be worshipped according to the imaginations and devices of men, or thesuggestionsofSatan, underanyvisible representation, or any other way not prescribed in the Holy Scripture."

The biblical separation of church and state, however, does not render them totally indifferent to one another. Accordingto Calvin, the former is to pray for and uphold the magistrate, to teach the magistrate its biblical function, and to give it the proper honor due a biblical institution (and Calvin did so diligently). The latter is to promote the welfure of the nue church, and to guard her against her opponents (N.B.: Calvin is no pluralist). Both institutions are to work together for the advancement of God's Kingdom (IllStitutes IV:20:2,S; W. Fred Graham, Readings In Calvin's Theology, edited by Donald McKim, pp. 275-290). Likewise, as has been previously mentioned (in "Calvin the man"), Calvin did not view the church as one and the same entity as the Kingdom of God. The former is in the Kingdom and is mightily used by Godin the furtherance ofthe Kingdom, but it is not the Kingdom. Leuis Berkhof has rightly summarized Calvin's (and Calvinism in general) concept of the church and the Kingdom: "".thevisiblechurch is instrumental in the establishment and extension of the Kingdom".[but] The Kingdom may be said to be a broader concept than the church, because it aims at nothing less than the complete control of all the manifestations of life. It represents the dominion of God in every sphere of human endeavor" (Op. cit., p. 570). (InCalvin'sview, the civil magistrate's duties are mainly relegated to that of justice and defense. The magistrate is to assure that thereisno blasphemy, idolatry, disturbance of the peace, wronging of other's propeny, etc. At the same time, the Bible gives the state the power to punish crime andto take up arms against

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aggressornationswhen necessary. Asthe magistrate carries out these fimcrtons, "it carries out the very judgments of God" [Institutes N:20:3,l0,1l1. TIlls does not mean, however, that the civil magistrate exists as a necessary evil, because of sin. Rather, it exists as a holy aspect of God's righteous judgment [Commentary on Romans 13:11.)

the sacraments. Further, the Word both begetsandstrengthensfaith, whereaS the sacraments merely strengthen it (L. Berkhof, Gp. at, p. 616; Wallace, Calvin's Doctrine q[The WordAndSacrament, pp. 242,243; Institutes N:14:1-6). As seen, to Calvin, preaching is the instrument of Christ's rule over the church; it is a sign of God's presence (Wallace,op. at., pp. 84-87). Hewtites that, "thescepterofHis [Christl Kingdom is the gospel" (Commentary on Hosea 1:11). By means of preaching, Christ advances His Kingdom in this world; "He subdues the world to Himselfby the preaching of the gospel" (Commentary on Acts 1:8).

children belong to such an alliance with our Lord, we are certain that the external sign is rightly applied to them." 'The Supper of our Lord is a sign by which under bread and wine He representsthe true spiritual communion which we have in His body and blood. And we acknowledge that according to His ordinance it oUght to be distributed in the company of the faithful, in order that all those who wish to have Jesus for their life be partakers ofit. In as much as the mass ofthe pope was a reproQate and diabolical ordinance subverting the mystery of the Holy Supper, we declare that it is execrable to us, an idolatry condemned by God; for so much is it itself regarded as a sacrifice for the redemption ofsouls that the bread is in it taken and adored as God. Besides there are other execrable blasphemies and superstitions impliedhere, and the abuse oftheWordofGodwhichistakeninvain without profit or edification." Calvinhasbeenquotedhereatlength for the purpose of showing, in one full statement, his overall view on the sacraments. In the foregoing comments, Calvin upholds the Protestant position thattherearetwosacramentswithbiblical authOrity, instead of Rome's seven. They are ordained by Christ Himself and to be considered as necessary as a mark of the church. Further, followingAugustine, Calvin avers that thesacramentsare to beseenas "a visible form of an invisible grace" (d. Institutes N: 14:1). Thesacramentsare,in the words of Westminster, ''holy sigus and seals ofthe covenant of grace" (WCF XXVII,l). They are, "sensible (Le., may be impressed upon the sensory organs) sigus, [whereinl Christ, and the benefits of the New Covenant are represented, sealed, and applied to believers" (WSC Q
92).

The Marks Of The Church

In his Institutes, Calvin, as noted above, maintained that there were three essential marks of the church: the preaching ofthe Word ofGod, the proper administration of the sacraments, and biblical church disctpline (IV:1:9; 12:113). (Calvin issomewhatconfusinghere (For more on Calvin's doctrine of in that in the first reference he states that there are only two marks [the first two Scripture, the importance of sound mentioned abovel. But in the latter biblical exegesis and preaching, etc., see reference he emphaticallymaintains that the earlierarticle -Calvin on "Scripture.") biblical church disctplineisnecessaryfor a church to be a church.) 2) The proper administration of the sacraments: in the Geneva Confession 1) The preaching of the Word of (1536) Calvin writes (Calvin: Theological God: as noted earlier, Calvin held that Treatises,editedbyJ.K.S. Reid,pp. 29,30): the church is built on the foundation of the Word ofGod. Thus, itisessenrtal that "We believe that the sacraments the Word- the whole counse1 ofGod- be which our Lord has ordained in His proclaimed. It is by means of the gospel church are to be regarded as exerciseS of that individuals come to know Jesus faith for us, both for fortifying and Christ as Savior and Lord. And it is by confirming it in the promises ofGodand means of the Word that they grow in for witnessing before meIL Of them, sanctification (Institutes III:2:2,6,7,33; there are only two which are instituted 3:1-3). by the authority of our Savior: Baptism and the Supper of our Lord; for what is lncontradistinction to Rome, Calvin held within the realm of the pope andtheReformers stressedthepreaching concerning seven sacratnents, we ofthe Wordoverthesacraments, because, condemn as fable and lie." they maintained, the Word is complete as a means of grace in itself. That is, the "Baptistn is an external sign by Bibleisabsolutelynecessaryfotsalvarton which our Lord testifies that He desires (under normal circumstances; d. WCF toreceiveusforHischildren, asmembers X,l,3), whereas, the sacraments, as of His Son Jesus. Hence in it there is important as they are, are a means of represented to us the cleansing from sin graceonlywiththe Word. Foronecannot which we have in the blood of Jesus even understand the meaning of the Christ, the mortification of our flesh sacraments apart from the Word; thus, which we have by His death thatwe may in a real sense, the Word of God creates live in Him by His Spirit. Now since our

As

coven~nt

signs, then, the

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sacramentssignifyinwardspiritualgraces. Andassea1s, they attest to the genuineness or validity of that which has taken place in behalf of the people of God, or that which God has promised will take place (also as inward graces). However, as the sacraments are external signs and seals, they do not convey grace ex opere operato ("by the work performed") as in Romanism; neither are they absolutely necessary for salvation(Institutes IV: 14: 14-17). Calvin's theology of the sacraments also denies theRomishteachingoftransubstantiation (i.e., that Chlist's body and blood are physicallypresentin the bread and wine), and Lutheranism's consub-stantiation (i.e., that Christ's body and blood are physically "contained" in the elements). (The fact that Christ's body is now in heaven denounces these two false positions.) To Calvin, the bread and wine remain bread and wine; and Christ's presence, as real as it is at the Supper, is a spirirual presence (i.e., the body and bloodofChristare"spirituallycontained" in the elements). Further, the Reformer denounces the Roman Catholic Mass as heretical(IV: 14: 14-17; 17:3,12,26;Potter and Greengrass,]ohn Calvin, pp. 34,35).

from the signs, though it ought to be distinguished from them." In the sacraments, believers have fellowship with Christ, by means of the Spirit. Here, theyreceive thewhole Chlist; theyliterally feed on Him, spiritually. Grace, is therefore, represented, sealed, and applied to those "in faith" by the Spirit (Commentary on Isaiah 6: 7; d. WSC Q 92; Wallace, Op. dt., pp. 159ff.). Baptism, says Calvin, is a sign and seal of one's entering into a covenant relationship with God (as in regeneration); thus, it is only to be administered once, by immersion, sprinkling, orpouring(Institutes IV: 18: 19; 15: 18,19). In water baptism, the outward sign (water) points to nue baptism, which istheworkoftheHolySpirit(Commrntary on Acts 1:5).

examine themselves (Institutes IV: 16:30; Commentary on 1 Corinthians 11:23ff.). Finally,itshould be noted that Calvin maintained that the sacraments were graciously given by God to His people as a teaching device. As a visible (and "sensible")meansofgrace, the sacraments aid usinourhuman weakness. HeWlites: "For God's truth is of itself firm and sure enough, and it cannot receive betterconfinnationfromanyothersource than from itself. But as our faith is slight and feeble unless it be propped on all sides and sustained by every means, it trembles, wavers, totters, and at last gives way. Here our merciful Lord, according to His infinite kindness, so tempers Himselfto our capacity that, since we are creatures who always creep on the ground, cleave to the flesh, and, do not think aboutor even conceive ofanything spirirual, He condescends to lead us to Hinlself even by these eanhly elements [i.e., thesacramentsl, and to set before us in the flesh a mirrorofspirirual blessings" (Institutes IV: 14:3).

The Lord's Supper, on the other hand, is a covenant sign and seal of one's conrinuing in his covenant relationship with God (as in sanctification) (Institutes IV:18:19); thus, it should be taken frequently, preferably each and every week (IV: 17:43). In this sacrament, the outward signs of bread and wine 3) Church discipline: the church is symbolize the body and blood of the called on to oversee each and evelY one Lord Jesus. And, says Calvin, in of her members (1 Pet. 5:1-4). As the But albeit the sacraments are only accordance with John 6, "His flesh is leaders faithfully preach the Word and outward signs and seals ofinward graces, uulyfood... His blood isuuly drink...none properly administer the sacraments, this does not mean that the participants shall have life except those who eat His positive church discipline is canied out. do not receive Christ. On the contrary, flesh and drink His blood" (IV: 17: 7). Sometimes, however, these members Calvin agrees with Westminster that, by find themselves in sin which must be the work of God's Spirit, "There is in Because children of believers are dealt with. In Matthew 18: 15-20, the every sacrament a spirirual relationship, members ofthe covenant, they should be Lord gave His church directions for such or sacramental union, between the sign baptized in infancy (Commentary on 1 (negative) church discipline. and the thing signified; whence it comes Corinthians 7:14). This is in accordance to pass, that the names and effects of the with the covenant which Godestablished There is a three-fold step to the one are attributed to the other" (WCF with Abraham, that covenant in which disciplinary process. First, the sinner is XVII,2). all believers and their seed participate to be approached alone. If this step does Thus, he Wlites, "in the sacraments (Institutes IV: 16:6; Commentary on not bring repentance, then there are to be the reality is given to us along with the Matthew 28: 19). The Lord's Supper, on witnesses taken in the second phase. sign; for when the Lord holds out a the other hand, is for believers only. It is Finally, if there is still no repentance, the sacrament, He does not feed our eyes for those who are capable of self- matter is to be handled at the church with an empty and unmeaning figure, examination; thus, the children are (session) level (Commentary on Matthew but joins the truth with it...we ought to forbidden to come to the table until they 18:15-20). believe that they must never be separated have reached the age wherein they can

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The Episcopal form of government, as found in Roman Catholic, Episcopalian, Anglican, and Methodist churches, with various degrees of authority resting with the Bishop (Rome is the most stringent, with the Papacy), holds that the church is to be governed by the Bishop (episkopos). Independent churches hold to the fundamental Calvin, of course, did not enjoy principle that the local congregation is church discipline. But as it is a biblical independent fromanyotherchurches;it mandate, he recognized hisneed tocarry is complete in itself. Each churchis to be it out. He was firmly convinced that governed democratically. The church is where there is no discipline, there is no run bymajorityvote ofthe congregation. church (cited in B.B. Warfield, Colvin Calvin opposed both of these. He was And Augustine, p. IS). He writes, "The Presbytetian (Institutes N:4-13). collapse ofthe churchwouldsurely follow unless the preaching of doctrine was Calvin averred that the Presbytetian supported by private admonitions, formofgovernmentwasthemost biblical. corrections, and other aids of the sort (He was radically opposed to huge that sustain doctrine and do not let it bureauCtatic structures.) Here the elders remain idle" (Institutes N:12:1). (presbuteroi), having been elected by the congregation, rule for the church under And for Calvin, unlike .Luther, the Headship of Jesus Christ (Institutes church discipline was strictly "church N:3:1-16;Commentary on 1Peter5:1-4; business. "The civil ru1erswere toexercise Acts 14:23). The Word of God vests this no oversight of that which took place ruling authority in men alone (i.e., not within Christ'schurch(Institutes N:20: 1; women), who are gifted by His Spitit to 11:3). serve (Commentary on 1 Titnothy 2: 113:16; Institutes N:ll:l). Church Government The Presbytetian form of church The church is an organization as government, says Calvin, was founded, well as an organism (Christ's body). in principle, in the Old Testament Therefore, it needs a governmental (Com. mentary on Exodus 1S:13ff; structure.Achurch withoutgovernment Numbers 11:16ff.). It was then cannot function. Paulspeaks to thisneed implemented by the apostles in the New for orderliness in 1 Corinthians 14:40 (Institutes N :3:1-16). Moreover, it has (Institutes N:3:10). been the biblicalgovernmentusedwithin the true church since the days of the Over the centuries there have been apostles. Within this system of three basic forms ofchurch government: government, there is a seties of church Episcopal (or Hiernrchical),lndependent courts: at the local level there is the

Whenever, says Calvin, repentance is manifested in the process, the s!nneris to be forgiven and restored to fellowship within the ch~rch . If there is no repentance wirnessed, the Iinal result is excommunication (Ibid.). Church discipline has three purposes: the glory of God, the purity of the church, and the restoration of the sinner (Institutes N:12:1-7). (The discipline carried out by church courts, of course, can only judge the outward behavior of persons. Theinnerman ["inward piety"l isknown only to the individual and God [Commentary on 1 Corinthians 5:11; Institutes N:12:61.)

(or Congregational), and Presbytetian. (It is, of c;t;l)lrse true that some churches, such as \:'fie Quakers and the Plymouth Brethren, reject all church government But, in fact,some of these doelect leaders and exercise discipline.) (See L. Berkhof, Op. cit, pp. 579ff.)

Session (or Consistory); next is the Presbytery(or Classis) level (at this level, "The Company of Pastors of Geneva" would regularly meet and examine candidatesfortheministry);then finaUy, there is the Genernl Assembly or Synod (thehighestchurchcoun), whichshould meet only on certain occasions (Le., infrequently) (Institutes IV:S,9; Commentary on Acts 15:6). Accordingto Calvin, it wasRoman Catholicism which later corrupted biblical Presbytetianism (Institutes IV:5-7). Church Officers
In his Draft Ecclesiastical Ordinances ofl541 (Reid, Op.cit, pp. 58-66),asweli as in his Institutes (N:3,4), Calvin maintained that there were four basic orders of offices within the church: Pastors, doctors (teachers), elders, and deacons. These officers were to beelected by the people to rule over and serve them.
1) Pastor: this office is sometimes also referred to in the Bible as overseer, elder, and minister. The duties of the Pastor include: preaching, teaching, administering the sacraments, admonishing and reproving, both privately and publicly, and shepherding the flock, along with the other (ruling) elders. Due to his special charge to administer the Wordandthesacraments, the Pastor, according to Calvin, is to have a special, unique relationship with the flock. UnderChtist,heisthe "chiefsinew" whichholdsthebodyofbelieverstogether (Institutes IV:3: 1,2; Commentary on Titus 1:5).

2) Doctor: this officeisprimarilyone of teaching. It is somewhat closely allied with that of the Pastor. A church doctor would assist in teaching the people the Word of God, tJaining future ministers, teaching at the college, testing the wholesomeness of the current ministry ofthe Word, etc. But he did not normally

26 '" TIlE COUNSEL of Chalcedon '" September 1991

administer the sacraments; hence, this office was secondary in importance to thatofthe Pastor(Commentary onRomans 12:6-8; Ephesians 4: 11). (This is also the view of the Westminster divines; d. The Westrninster Assembly's Form OJChurch Government, albeit with Westrninsterthe doctor or teacher would also administer the sacraments.) 3) Elder: this officer functioned as a ruling elder, and along with the Pastor (the teaching elder), he would shepherd the flock under the care of the local church. This would involve church discipline, both positive and negative (Institutes N:3:8). In his Commentary on Acts 20:20, Calvin speaks to the need of the Pastor and the elders to go from "house to house" in their shepherding responsibilities. 4) Deacon: this office, as per Acts 6, was intimately involved in the minisuy of mercy. There were to be two kinds of deacons: "the one to receive, distribute and care for the goods of the poor (i.e., daily alms as well as possessions, rents, and pensions); the other has to tend and look after the sick and administer the allowances to the poor as is rustomary" (cited in Potter and Greengrass, Op. cit, p. 74; see also Commentary onActs6: Iff.). Women could be used to help in this second kind ofdiaconate function (albeit they did not hold church office). G.5.M. Walker notes that for Calvin, the social welfare concerns of society were to be handled by the church, not by the civil magistrate. The Reformer viewed this as a diaconal function (Op. cit., p. 228; cf. Institutes IV:3:9). Moreover, R.]. Rushdoony asserts that Calvin also considered the diaconal ministry to be a strong aIm of evangelism. Not only were the deacons to extend charity to the needy, but in the process, they were to bearwimessconcemingJesusChrist(The Presbyterian Witness, edited by Byron Snapp, February 1991, p. 14).0

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September 1991

THE COUNSEL of Chalcedon

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