We are looking at Calvin's Institutes of the Christian Religion, specifically 4.3.1 through 4.4.10, a large swatch on Christian leadership and ministry.Unsurprisingly, Calvin rightly and highly regards the role of the Ministry of the Word and Sacraments. It is a a (n) "High" view of the necessity of Word and Sacrament. Calvin, if anything, viewed himself as that, spending days and nights reading, writing, teaching and preaching. His massive, scholarly and influential writings attest to the industry in the Word.
It is fair to say that this informs the Lutheran and (historic) Anglican positions, but less say in the enthusiast traditions. Anglicanism has always insisted upon an educated and literate ministry.
Calvin points to the ancient prestige attached to this ministry, a theme that will be woven throughout this section. We add that in re-reading Acts yesterday and today--including the Sailor-Paul's tumulteous sea time--we are impressed again and again with the centrality and dominance, yeah, prestige, of preaching and teaching, far and above miracles. Miracles occurred but by no means, were they dominant in Luke's record of Paul's ministry.
For example, Luke "summarizes" Paul's ministry for two years in Rome. Acts 28.30, 31, There Paul dwelt two whole years in his own rented house, and received all who came to him, preaching the kingdom of God and teaching all things which concern the Lord Jesus Christ with all confidence, no one forbidding him.
We do not have the Greek text at hand, but recall "imperfect tenses" (which Luke carefully uses in his writings), to wit, showing the "movie reel verb," that is, past tenses but with action ongoing. It's like a DVD on history, showing Paul's historic practices. We will check the "imperfect" tenses later. Suffice it to say that Paul exhibited this high office of preaching and teaching.
Calvin rightly observes that two offices obtain in the New Testament, bishops/elders and deacons. Venerable teaching and ruling elders alongside the diaconal office of caring for the poor, and the collection and distribution of the alms.
Calvin makes a point that this was orderly and regulated. "Noisy and troublesome men should not rashly take upon themselves to teach or to rule." Excellent. They are to be men who are tested, tried, and experienced.
Calvin speaks of the inner and outer call. The former is secret. Learning, piety and other gifts begin to exhibt themselves and, in due time, those gifts are recognized, affirmed and mediated through the visible and true church by an external call.
Calvin speaks of the seriousness with which the Church acted in this matters, insisting upon sound doctrine, a holy life, fasting and prayer, e.g. Acts 13.1ff; 14.23; Is.11.2. "Holy men" called on God, fasted and prayed, and carefully selected their elders.
He cites Cyprian who held the "Bishops" were to be chosen in the presence of all...and approved by all.
Calvin gives a fair and admirable rehearsal of bishops, presbyters and deacons and their history. As usual, Calvin is not rash, but careful and conservative. There was a college of presbyters in each city. From this college, they elected a "bishop" by comment consent. Cyprian adds the laity to the question.
The Bishop was "primes inter pares," as it were, "first among equals." He reported on business, requested opinions, presided over others in counselling, and--as Calvin insists--they were above all other things, Ministers of the Word and Sacrament.
Admittedly, according to Jerome, this development was an arrangement of human origin and custom more than divine arrangement. It is an institution iure humano. It was made to face the exigencies and trials of the time. Jerome observes that the bishops were presbyters in the ancient church and in the New Testament.
We intercalate some observations here. It is in the nature of things that such would arise. It exists in many church bodies. Dr. R.C. Sproul, while not instituted as a Bishop, is a functional one to whom many Presbyters turn. Dr. James Montgomery Boice surely served in that capacity while marshalling up one of the great councils called the "International Council on Biblical Inerrancy." Dr. Scott Clark is not a "Bishop" per se and would eschew the title, we dare say, but his writings and work influences a wider body in the Church. We might say the same thing about Dr. Al Mohler and Dr. John Piper in their functional--but not institutional--episcopacies and constituencies.
The Presbyterians have their stated clerks of Presbytery, Moderators of General Assemblies, Judicial Committees, and complex Books of Order. These are entirely human arrangements made by the church for good order, decency and regulation. It is in the nature of things for Churches to organize themselves on good sets of canons and constitutions.
Jerome observes that since the Evangelist St. Mark down to the days of Heraclas and Dionysius, that the college of Presbyters elected a leader to represent and lead them. The Bishops surpassed "the others in dignity "but was subject to the assembly of his brethren."
We find nothing here of Romanist, Orthodox and Anglo-Romewardizing references to "His Grace" or "Your Eminence." They are fellow brothers with presbyters and this by custom, not command.
Throughout this section, again, Calvin notes that the chief duty was teaching, preaching, exhorting and affording leadership by example. He cites Gregory the Great, to wit, wherein that Bishop called on God as "His Judge if he not be found teaching." The purpose was to teach publicly and privately sound Biblical doctrine.
Calvin's careful approach appears to leave room for episcopacy, but a "presbyterial one," not a feudal, aristocratic, baronic, and aerial one...wherein a Bishop is seen once a year and one from whom few to little communications exist.
This scribe has had two Bishops. The first one was accepted a brotherly and collegial role, but after being at sea for years, this scribe found him completely unapproachable, totally out of touch, and making back-room deals with Anglo-Romanists. The second Bishop, in the Continuing tradition, made a Bishop on his own, had no communications whatsover with his clergy, and could not provide ecclesial and academic leadership to Ministers of the Word and Sacrament. Regrettably, there were no mechanisms for correction. It was a system that didn't work.
There is the need for the reform of the human institution, if it is to be retained at all. In any case, they must be ministers of sound doctrine, preaching and teaching as did Paul.
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