Calvin on the visible Church—or, Don’t Do As I Do, Do As I Say!

I have often wondered why it is so many Reformed apologists resort to the use of double standards in their polemical writings. I think I may have gained some insight into this phenomenon during today’s studies—I suspect that it stems from the polemics of the earliest Reformers attempts to justify their break from the Catholic Church, while at the same time attacking the Anabaptists (and other dissenters) as schismatics.

John Calvin had the following to say concerning the visible Church [bold emphasis mine]:

But because it is now our intention to discuss the visible church, let us learn even from the simple title “mother” how useful, indeed how necessary, it is that we should know her. For there is no other way to enter into life unless this mother conceive us in her womb, give us birth, nourish us at her breast, and lastly, unless she keep us under her care and guidance until, putting off mortal flesh, we become like the angels [Matthew 22:30]. Our weakness does not allow us to be dismissed from her school until we have been pupils all our lives. Furthermore, away from her bosom one cannot hope for any forgiveness of sins or any salvation, as Isaiah [Isaiah 37:32] and Joel [ Joel 2:32] testify. Ezekiel agrees with them when he declares that those whom God rejects from heavenly life will not be enrolled among God’s people [Ezekiel 13:9]. On the other hand, those who turn to the cultivation of true godliness are said to inscribe their names among the citizens of Jerusalem [cf. Isaiah 56:5; Psalm 87:6]. For this reason, it is said in another psalm: “Remember me, O Jehovah, with favor toward thy people; visit me with salvation: that I may see the well-doing of thy chosen ones, that I may rejoice in the joy of thy nation, that I may be glad with thine inheritance” [Psalm 106:4-5 p.; cf. Psalm 105:4,Vg., etc.]. By these words God’s fatherly favor and the especial witness of spiritual life are limited to his flock, so that it is always disastrous to leave the church. (Institutes, 4.1.4 – The Westminster Press edition: edited by McNeil, trans. by Battles, p. 1016.)

Christ himself, the apostles, and almost all the prophets have furnished us examples of this. Fearful are those descriptions with which Isaiah, Jeremiah, Joel, Habakkuk, and others bewail the afflictions of the Jerusalem church. In people, in magistracy, and in priesthood all things had been so far corrupted that Isaiah does not hesitate to liken Jerusalem to Sodom and Gomorrah [Isaiah 1:10]. Religion was in part despised, in part besmirched. In morals one frequently notes theft, robbery, treachery, slaughter, and like evil deeds. Still the prophets did not because of this establish new churches for themselves, or erect new altars on which to perform separate sacrifices. But whatever men were like, because the prophets considered that the Lord had set his word among them and had instituted rites wherewith he was worshiped there, they stretched out clean hands to him in the midst of the assembly of the wicked. Surely, if they had thought they would become contaminated from these rites, they would have died a hundred times rather than allow themselves to be dragged thither. Nothing, consequently, kept them from creating a schism save their zeal to maintain unity. But if the holy prophets had scruples against separating themselves from the church because of many great misdeeds, not of one man or another but of almost all the people, we claim too much for ourselves if we dare withdraw at once from the communion of the church just because the morals of all do not meet our standard or even square with the profession of Christian faith.

Now what was the world like in the time of Christ and the apostles? Even then the desperate impiety of the Pharisees and the dissolute life which commonly prevailed could not prevent them from practicing the same rites along with the people, and from assembling in one temple with the rest for public exercises of religion. How did this happen, except that those who participated in these same rites with a clean conscience knew that they were not at all contaminated by association with the wicked?

If anyone is not convinced by prophets and apostles, let him at least yield to Christ’s authority. Cyprian, then, has put it well: “Even though there seem to be tares or unclean vessels in the church, there is no reason why we ourselves should withdraw from the church; rather, we must toil to become wheat; we must strive as much as we can to be vessels of gold and silver. But the breaking of earthen vessels belongs solely to the Lord, to whom has also been entrusted an iron rod [Psalm 2:9; Revelation 2:27]. And let no one so claim for himself what is the Son’s alone, that it is enough to winnow the chaff and thresh the straw [cf. Matthew 3:12; Luke 3:17] and by human judgment to separate out all the tares [cf. Matthew 13:38-41]. Proud, indeed, is this stubbornness and impious presumption, which wicked madness takes upon itself,” etc. [Ibid. 4.18.19a, pp. 1032, 1033.]

Amazing, simply amazing. And yes, I have read Calvin’s defense of his schism; his reply to Cardinal Sadolet’s letter, and his “The Necessity of Reforming the Church.” They are certainly eloquent attempts, but ultimately do not irradiate what is clearly the use of a double standard on his part. It seems the apple has not fallen far from the tree…



Grace and peace,

David