Return

One might assume the Geneva magistrates were quite pleased with Calvin’s absence.  Yet life in Geneva after Calvin spiraled into endless rivalries.

The Reformation as Renewal: Retrieving the One, Holy, Catholic, and Apostolic Church, by Matthew Barrett

The risk: these endless rivalries would only play into Rome’s hands.  In this case, Calvin’s defense of the Reformation was just what the city required.  His work during his exile opened the door; his apologetic served to redeem his status in the eyes of the city magistrates.

But what of Calvin?  Why would he return to the place from which he was exiled?  He would write to Pierre Viret, who asked him to return:

“But it would be far preferable to perish for eternity than to be tormented in that place.  If you wish me well, my dear Viret, do not mention the subject.”

The Reformation did not begin and end in Geneva.  Calvin found a place in Strasbourg, and found a seat at the table of Protestant-Catholic negotiations.  Why would he give this up, spending years laboring for reform in Geneva, just to be shut down again?

Viret refused to listen.  So, Calvin came up with conditions.  The clergy had to have authority to exercise some level of discipline.  If this authority could not be relinquished by the magistrates, Calvin was not interested.  Further, a catechism had to be established. 

As the magistrates seemed amenable, Calvin offered his Ecclesiastical Ordinances (1541).  He further advanced his four offices: pastors to preach and supervise the sacraments; an academy, for the training of potential pastors by doctors (albeit this vision was not implemented for several decades); elders, to oversee discipleship; and deacons, to oversee the physical needs of the church and society.

As to the topic of authority, some ambiguity remained in the language: who had ultimate authority over church matters?  To clarify this, Calvin had to win over the consistory and the Company of Pastors; Calvin’s approach toward each of these groups is reviewed in turn.

The Consistory

Establishment of a consistory was a condition of Calvin’s return.  It would consist of pastors and magistrates, and be responsible for overseeing the daily religious and civil lives of the people.  When an individual strayed from the Word, he would be summoned by the consistory – questioned as if in a courtroom. 

The goal was mediation for the sake of resolution and reconciliation.  The process followed that outlined in Matthew 18, with increasing steps of discipline.  Essentially, it acted as a court – however, it was not easily accepted by the Genevans, as the ministers who sat on the consistory were primarily French.

To modern ears, this appears harsh and overbearing.  However, understanding the motives behind the establishment of the consistory might help shed light and minimize the too-easy jump to judgment.

First, Reformers were too often accused of novelty by Rome – this too often meant accusations of heresy.  The Reformers felt strongly about demonstrating the reverse.  Pastoral credibility and authority were necessary in this effort.  The purpose was a shield against Rome and Rome’s accusations.

Second, to protect against accusations of immorality; to guard Geneva’s reputation and protect the pastoral credibility of the Reformed Church.  A moral standard was as necessary as a doctrinal standard.

Third, the primary objective of the consistory was restorative, not retributive.  The driving purpose was to help and serve.  If a husband was abusing his wife or if a refugee was unfairly treated, the consistory had authority to step in. 

The entire endeavor might be better understood in the context of a communitarian society.  People lived at the time not as atomized individuals but as members of a larger whole.  The cohesiveness and continuation of the group was the priority.  In exchange, the group would care for each individual.  But to do this, there had to be the group.

As opposed to being Geneva’s chief tyrant, perhaps it helps to see Calvin in light of these issues.  Instead of excommunication which leads to hell, the consistory worked to restore and reconcile.  Of course, being human, Calvin’s heart was not always pure here, but the idea was that discipline would stem from pastoral care.

The Company of Pastors

The Reformation had to start with qualified pastors.  A system to train future pastors was necessary.  Of course, there were already pastors in Geneva.  Calvin found these lacking.  He brought in many from France (and affluent, as well), pushing out many of these Genevans.  Here was a problem, as these pastors from Geneva were popular with the people. 

Calvin would lament that those currently regarded as leaders of the faith didn’t understand the Word or even cared much for it: “…every place was filled with pernicious errors, falsehoods and superstitions.”

On his return, Calvin did not chide the people.  Instead, in his first sermon, he opened with the verse where he left off before his exile.  The pulpit was to be used as a megaphone for the gospel. 

Further, he would write: commentaries to interpret Scripture, sermons to teach how to preach the Scriptures, and his Institutes and Catechism for how to confess and apply the Scriptures.

By modeling biblical interpretation, Calvin’s preaching, teaching, and writing served to reform the church so that the laity could understand and apply the Scriptures as taught by a capable clergy.

This leadership served as a model for all pastors.  Every Friday morning, pastors and doctors would gather to hear a candidate preach a sermon.  This would be followed by feedback from another minister.  After this public lecture and response, Calvin and the Company of Pastors would consider the candidate.  If the Company approved the candidate, he was then presented to the council for final approval.

The requirement was the proper preaching of the Word, not, as in the Catholic Church, to hear confessions and perform the Mass.  Ministers would choose new ministers – outside of the authority of the magistrates. 

This change is documented in the difference of his Institutes as published in 1536 vs. 1543.  In the 1536 edition, the magistrates had a role; in the 1543 edition, the pastor would be confirmed by the congregation and ministers only.  All of this was to be under the guidance of the Holy Spirit. 

The process for election and ordination was rigorous, summarized by Barrett:

1)      Theological examination

2)      Character examination

3)      Preaching examination

4)      Assessment by the Company of Pastors

5)      Pastoral charge

6)      Small Council’s examination

7)      Announcement to the congregation

8)      Installment

9)      Oath

10)   Joins the Company of Pastors

Now, the new pastor would preach in a Reformed Church.  What was this like?  Call it gospel focused.  Instead of leaving church with penance to repay, the evangelical churchgoer left with full assurance of forgiveness.  The pastor would teach not only what to believe from Scripture, but also how to read the Scriptures.  The pastors could model biblical interpretation.  Further, application – how should what is taught be applied in the lives of the churchgoers? 

Of course, the medieval church was familiar with preaching, but it was conducted by a Franciscan or Dominican preacher brought in for a special purpose.  Parish priests were not expected to (or qualified to) preach.  This change was modeled not only by Calvin: Luther, Melancthon, Zwingli, and Bullinger all helped to make this change.  Such regular, weekly, preaching helped the Reformation quickly spread.

Not only would the pastor preach; the laity was expected to reply.  They would stand to sing psalms, including the children.  As for images…Calvin had a different take.  Not, as the stereotype, that there were to be none.  He would replace “dead images” with “living icons.”

What are these living icons?  The washing with water for baptism; the eating of bread and drinking of wine at the Lord’s Table; the sacred Scriptures. 

Conclusion

The ultimate living icon: when the congregant sees Christ and is made like Christ.  The beatific vision, the ultimate fulfillment of Calvin’s pilgrimage; partaking of the divine nature.