Friday, October 30, 2009

Of monks

Calvin's Institutes (1559)
Book 4 of 4 - External Means by which God Invites Us into the Society of Christ and Holds Us Therein

Chapter 13 - Rash vows and their entanglements
8-10 - Monastic vows; decline of monastic life
8. Monasteries in ancient times had great discipline, and supplied clergy for the church.
9. Augustine depicts monastic life's severity as tempered by love and sensitivity for one another.
10. Unlike back then, today's monasteries require what Scripture doesn't even mention. "They dream up some new sort of piety."

11-14 - The fallacy of monastic perfection
11. Monks claim perfection, when recruiting among the common folk. When pressed, they say they are closest to it. "All other callings of God are regarded as unworthy by comparison."
12. They say monks have a greater obligation to obey Christ's commands (not to swear or seek vengeance, to love enemies, etc). But all "men must... obey every little word uttered by Christ."
13. Matt 19:21 says "If you wish to be perfect, sell all you have and give to the poor." But Jesus said this "to teach [the rich young ruler] how little he had advanced toward that righteousness which he too boldly replied he had fulfilled." He points out his imperfection, more than showing him the way to perfection. Jesus was not recommending voluntary poverty as a way of life.
14. They blasphemously compare monasticism to baptism. Today's monks separate completely from the church, setting up their own worship, sacraments, fellowship. They are a "conventicle of schismatics."

Thursday, October 29, 2009

Insane boldness in vows

Calvin's Institutes (1559)
Book 4 of 4 - External Means by which God Invites Us into the Society of Christ and Holds Us Therein

Chapter 13 - Rash vows and their entanglements
1-7 - Nature of vows, and prevalent errors about them
1. Besides the chains the church has laid on all, men put further unnecessary chains on themselves by rash vows. We must keep "a far closer observance" of careful vows. A vow is a promise before God.
2. Consider who you vow to, who you are, and what your intent is. It is important who God is, to whom we vow, as He has forbidden self-made religion - Col 2:23 - and commanded everything to be done with faith - Rom 14:23. Both these are very applicable to motives for vows.
3. Consider yourself, second. Don't promise something you can't do, or that conflicts with your calling. We can vow to Him anything He has given to us. Rash vows found in Acts 23:12; Judges 11:30-31. Celibacy is among these, as "insane boldness." It conflicts with Gen 2:18. Vowing lifelong celibacy is "to strive against the nature imparted by" God. Making lots of vows, constraining your freedom in externals, keeps you from serving God as you should with those externals.
4. Consider your intent, third. God knows if you are seeking merit in the vow itself or to serve Him through it. Some vows are made for past events: to thank God (Gen 28:20-22; Ps 22:25; 61:8; 56:12; 116:14, 18) or confess to God. A vow to restrain from fine food after sinning by gluttony may be useful. It may not be commanded as an obligation, but the sinner may make such a vow freely.
5. Other vows are made to restrain future behavior. We either vow to abstain from some allowed thing that leads us to sin, or we vow to keep some duty of piety.
6. All Christians make the same vow in their baptism, and it is confirmed "by catechism and receiving the Lord's Supper." This is part of the covenant of grace where we receive pardon in Christ. Vows generally should be temporary and occasional, or they become superstitious or burdensome.
7. It is "pernicious and damned" error to make unnecessary vows of abstinence or pilgrimage, just to obtain merit or feel holy.

Wednesday, October 28, 2009

Superstitious little fellows

Calvin's Institutes (1559)
Book 4 of 4 - External Means by which God Invites Us into the Society of Christ and Holds Us Therein

Chapter 12 - Church Discipline in censures and excommunication
22-28 - Requiring celibacy of clergy a harmful innovation
22. Clerical discipline was tight, early on, rightfully; they should "be far less indulgent toward themselves than toward others." Today Rome cloaks clerical immorality in legalistic rules that look pious. Only 1 meal a day (it lasts 8 hours). No wine at the dinner table (they get drunk in the back room later). Etc.
23. The most rigid of these is forbidding marriage, while they wink at clerical fornication. 1 Tim 3:2; Titus 1:6; 1 Tim 4:1, 3 condemns them.
24. Rome calls marriage and the marriage act "uncleanness and pollution of the flesh," while Paul compares the union to Christ's with the church (Eph 5:23-24, 32)!
25. Rome says Levites being forbidden marital rites while they are serving in the temple (1 Sam 21:5) proves their point. But clergy today are not in the same position as Levitical priests, given Heb 13:4; 1 Cor 9:5.
26. The Nicene council approved marriage among clergy, calling faithfulness in marriage chastity.
27. Later on virginity was given undue praise, and thus over time only the super-spiritual were preferred for the clergy.
28. Rome tries to claim the ancient practice of the church, but then they better get rid of all the fornicating clergy first. Then they still can't rule out marriage to clergy, when God hasn't.

Monday, October 26, 2009

Why should we fast less?

Calvin's Institutes (1559)
Book 4 of 4 - External Means by which God Invites Us into the Society of Christ and Holds Us Therein

Chapter 12 - Church Discipline in censures and excommunication
14-18 - Fasting
14. This isn't under the power of the keys, but is called by the leadership in solemn times - Joel 2:15; Acts 13:2-3 - like when there is controversy to settle, or a minister to select.
15. Purposes include subduing our flesh, preparing for prayer, and confirming humility or repentance. The first is private, not public. The key is motive, and motive will lead to outward action.
16. Fasting is not an end in itself, but is typically joined with prayer.
Acts 13:3; 14:23; Luke 2:37; Neh 1:4; 1 Cor 7:3, 5.
17. Fasting is appropriate when disease, natural disaster, famine, or war threaten. God may thus avert His judgment. It is just as valuable today as in the past, so "why should we use it less"? See 1 Sam 7:6; 31:13; 2 Sam 1:12; Jonah 3:5; Matt 9:15; Luke 5:34-35.
18. All our lives should be frugal and sober, like a fast. But we set aside certain times for prayer, when we eat less than usual, or nothing, and we eat "only for need, not also for pleasure."

19-21 - Superstition and merit in fasting during Lent
19. 3 dangers: rending your garments and not your heart; considering it a "work of merit" or act of obedience in itself; going overboard in strictness and regarding it a chief virtue.
20. Jesus fasted only once at the beginning of His ministry, not to give us an example to follow, but to establish His authority like Moses and Elijah - Ex 24:18; 34:28; 1 Kings 19:8.
21. Rome corrupted fasting by abstaining from one thing, but indulging in greater delicacies.

Lest we slide down from discipline to butchery

Calvin's Institutes (1559)
Book 4 of 4 - External Means by which God Invites Us into the Society of Christ and Holds Us Therein

Chapter 12 - Church Discipline in censures and excommunication
8-13 - Moderation in discipline enjoined, and rigorists confuted
8. The early church was too severe, imposing suspension of several years and excommunicating for life those who fall back into sin after being forgiven by the church once. This brought despair, instead of hope for forgiveness.
9. Love should temper all judgment of men - 2 Cor 2:7-8; Gal 6:1. Rather than write them off dismissively or harshly, we should "hope for better things of them in the future than we see in the present."
10. Excommunication and anathematizing both remove one from the church, but excommunication is corrective. Anathematizing is not. It is rarely used. We must be gentle to keep from "butchery." See 2 Thess 3:15.
11. "If [laymen] see vices not diligently enough corrected by the council of elders, should not therefore at once depart from the churech; and that the pastos themselves, if they cannot cleanse all that needs correction according to their hearts' desire, should not for that reason resign their ministry or disturb the entire church with unaccustomed rigor." Augustine: "Whoever either corrects what he can by reproof, or excludes, without breaking the bond of peace, what he cannot correct - disapproving with fairness, bearing with firmness - this man is free and loosed form the curse." See Eph 4:2-3; Matt 13:29.
12. The anabaptists today are like the Donatists of Calvin's day, requiring too high and severe a standard, which does not edify but brings contention. This is Satan disguised as an angel of light - 2 Cor 11:14. Such men don't really hate wickedness, but take pride in their own judgment.
13. Sharp discipline is especially needed when sin gets contagious and threatens the peace of the church.

Church discipline: purpose and process

Calvin's Institutes (1559)
Book 4 of 4 - External Means by which God Invites Us into the Society of Christ and Holds Us Therein

Chapter 12 - Church Discipline in censures and excommunication
1-7 - Power of the keys: end and process of discipline
1. Any group needs discipline, especially the church
2. Stages of discipline: first, private admonition to which all should submit willingly, and which pastors ought to be diligent in, especially - Acts 20:20, 26, 31. Second, admonition with witnesses. If that doesn't work, going before the church - Matt 18:15-17.
3. Keep admonishment of private sins private - Matt 18:15. Admonish public sins publicly - 1 Tim 5:20; Gal 2:14.
4. Some sins are faults while others are high-handed and shameful, to be disciplined severely and immediately - 1 Cor 5:3. The church doesn't last long without discipline.
5. Why discipline? 1. So infamous men won't be called Christians. So the Lord's Supper won't be profaned. ("If [the pastor] knowingly and willingly admits an unworthy person whom he could rightfully turn away, is as guilty of sacrilege as if he had cast the Lord's body to dogs."). 2. So bad company doesn't corrupt good character - 1 Cor 5:6, 11. 3. 3. To shame the sensitive to repentance - 2 Thess 3:14; 1 Cor 5:5.
6. There are public and scandalous sins, public sins, and private (unknown) sins. The church deals only with the first two. Public and scandalous sins are not treated according to Matt 18:15-17. See 1 Cor 5:1-7. Somewhat private sins are admonished, the person suspended from the Table if needed.
7. Princes are not exempt from church discipline. The elders shouldn't excommunicate without informing the congregation, getting their witness to the action. This avoids injustice.

Church pastors rulers; state rules pastors

Calvin's Institutes (1559)
Book 4 of 4 - External Means by which God Invites Us into the Society of Christ and Holds Us Therein

Chapter 11 - Jurisdiction of the Church and its abuse as seen in the Papacy
11-16 - Rome's claims, usurping worldly power
11. Rome now claims the whole empire, but it was never Peter's to hand down to the popes. Bernard argues this with the pope in his day. "Lordship is forbidden [to apostles]; ministry is bidden."
12. The Donation of Constantine document, in which that emperor gives jurisdiction of much of the empire to the pope, was forged in the mid 700's. Popes long after Constantine spoke as the emperor's rightful subjects, contrary to this document.
13. The papal empire actually arose just 500 years ago, when Henry IV (1056-1106) fell out of favor with princes and Pope Gregory VII took advantage of it, subjugating Henry to himself. Later popes found it easier to do the same, after this, with "careless and cowardly" emperors.
14. Gregory the Great forbade clergy taking land, but Rome has done it with force and treachery for years. They violate Ezek. 34:4.
15. Rome claims immunity for all clergy from civil court charges. But the church did not object when Constantine and other emperors after him summoned clergy to court or expected obedience to civil law. In a matter of faith, the bishop judges the emperor; in a matter of civil law, the emperor judges the bishop. "A spiritual case ought not to be taken to a civil court."
16. The church sometimes welcomes civil authority in church matters if it helps establish order and isn't done with selfish intent. "The church does not have the power to coerce." The church should obey the state "as far as his conscience will allow."

Friday, October 16, 2009

Not in one man's possession; not the same man's task

Calvin's Institutes (1559)
Book 4 of 4 - External Means by which God Invites Us into the Society of Christ and Holds Us Therein

Chapter 11 - Jurisdiction of the Church and its abuse as seen in the Papacy
6-10 - Abuses of power by the bishops
6. In the beginning of the early church, "the people were not excluded from deliberation." This degenerated to the bishop alone presiding, over time. But Cyprian did nothing "without the advice of the clergy and the consent of the people." Some elders were ordained to teach, others to rule and discipline over morals.
7. Church officials have become involved in earthly matters, excommunicating men for not paying monetary debts, while fornication and drunkenness go unaddressed.
8. Rome thinks it has the power of the sword, because they aren't thinking as pastors of the church. They think their authority is mutilated unless they have opulence and titles. But "Moses carried both offices [state and church, as] a temporary arrangement, until.... the civil government is left to Moses; he is ordered to resign the priesthood to his brother (Ex 18:13-26)." Ambrose said, "To the emperor belong the palaces; to the priest the churches."
9. The bishops assume the civil office of judge, when they have enough work to do in their church office, full-time, which they neglect. Instead they violate Matt 20:25-26; Mark 10:42-44; Luke 22:25-26; 12:14; Act 6:2. "To be both a good bishop and a good prince is not the same man's task." The apostles didn't even try this. The result is always neglect of the church.
10. This power grew gradually, through manipulation, intimidation and naive secular rulers. Ancient pious bishops were sought as judges for their integrity and to keep matters out of ungodly courts. Political instability often made the bishop a protector, then a lord. They should have followed 1 Cor 10:4.

Thursday, October 15, 2009

I give you the keys of the kingdom of heaven

Calvin's Institutes (1559)
Book 4 of 4 - External Means by which God Invites Us into the Society of Christ and Holds Us Therein

Chapter 11 - Jurisdiction of the Church and its abuse as seen in the Papacy
1-5 - Church jurisdiction found in the power of the keys
1. We looked at the church's authority in setting doctrine in chpts 8-9, in making church law in chpt 10, and now in its jurisdiction in chpt 11, which "pertains to the discipline of morals." Paul mentions this as the office of rule - 1 Cor 12:28; Rom 1:8; 1 Tim 5:17. This office isn't the civil magistrate, but the elder. The source is the keys given to the apostles - Matt 18:15-18. It is also given in Mt 16:19; John 20:23 where there is a more "general doctrinal authroity" given them to preach the Word. Forgiveness and eternal life are not in their power to give, but they minister it through preaching.
2. Binding and loosing in Matt 18:17-18 is similar to Matt 16:19, but refers specifically to excommunication. Rome tries to get confession, indulgences and the primacy of Peter out of these passages, but the key won't fit the lock.
3. These verses still apply to the church today, though magistrates be Christian. For the church may still need to excommunicate a man for a sin and crime, even after the state punishes him for it. There's a big difference between church and state power, but they should work in tandem with each other.
4. The church's jurisdiction doesn't end when the magistrate converts. "A good emperor is within the church, not over the church."
5. The purpose of church discipline is to resist sin and remove scandal. It shouldn't be enforced with the sword, nor come to by one man, but a plurality of elders. Yet this power is real - 1 Cor 5:4-5; 10:4-6.

Tuesday, October 13, 2009

Straight to Christ

Calvin's Institutes (1559)
Book 4 of 4 - External Means by which God Invites Us into the Society of Christ and Holds Us Therein

Chapter 10 - Power of making laws: Pope's tool of tyranny
27-32 - Right church government and worship:
Decency, love, and a free conscience
27. Some try to do away with all church law, but that isn't right either. It can be hard to tell good from bad order and tradition. Every society needs organization - 1 Cor 14:40. But we can't bind conscience with scruples to consider it needed for salvation or piety.
28. The mark of good order is decency, dignity, humanity, moderation, love and piety fostered, modesty and gravity, peace and quietness.
29. Much worship is trifling pomp, when it "ought to lead us straight to Christ." Many rules like this, in Scripture and in our culture apply the decency criteria: no profane drinking at Communion (1 Cor 11:21-22), women with covered heads (1 Cor 11:5), kneeling to pray with bare heads, burial with reverence, silence during sermons, set hours for public worship, women forbidden to teach in the church (1 Cor 14:34), etc.
30. Church laws need to be "founded upon God's authority, drawn from Scripture." Many details are not given in Scripture, and we should let "the customs of each nation and age" prevail, as long as they don't violate "those general rules which He has given" in Scripture.
31. We should readily follow just church laws and customs, out of loving regard for each other. Conscience should not be bound rigidly to these, though. If forgetfulness or emergency forbid a woman covered in public, a corpse bured without the right cloth, an old man not kneeling to pray, the time of worship, the structure of the building, the psalms sung on any given day. If such customs are gone against from contempt, that's different. We need conformity to these kinds of things, to have an ordered society, but must avoid "overscrupulousness" (1 Cor 11:16).
32. Customs and rites should be few, and all useful. They are changeable and removable, if it becomes necessary, as it has in our day.

Monday, October 12, 2009

Carnal and fatuous inventions

Calvin's Institutes (1559)
Book 4 of 4 - External Means by which God Invites Us into the Society of Christ and Holds Us Therein

Chapter 10 - Power of making laws: Pope's tool of tyranny
23-26 - Traditions and inventions in worship condemned by Scripture and Christ
23. Jesus will be "the sole lawgiver of His own worship." See Isa 29:13-14; Matt 15:9. This is also seen in 2 Kings 17:24-25, 32-33, 41; 22:1-2; 12:2; 14:3; 15:3, 34; 18:3; 16:10-18; 1 Kings 15:11; 22:43.
24. Messing with worship gives the creature more authority than the Creator. Their inventions are "carnal and fatuous things which truly resemble their authors."
25. They say Samuel's sacrifice in Ramah (1 Sam 7:17) and Manoah's (Judg 13:19) prove otherwise. But Samuel's was before a certain place for the ark had been given; Manoah's was extraordinary.
26. Christ warned against the leaven of the Pharisees - Matt 23:3; 16:6, 12. The leaven is their own tradition mixed with the purity of God's word. The people/sheep heard God's voice through such hirelings.

No contrived addition to God's law

Calvin's Institutes (1559)
Book 4 of 4 - External Means by which God Invites Us into the Society of Christ and Holds Us Therein

Chapter 10 - Power of making laws: Pope's tool of tyranny
19-22 - Accumulation of rites; weak consciences bound
19. Lots of extra stuff has accumulated since the apostles. In the Lord's Supper, they have added "priestly vestments... altar ornaments, these gesticulations, and the whole apparatus of useless things." Augustine listed only celebration of Good Friday, Easter, Ascension, and Pentecost as church-wide holy days. Rome now says "every little ceremony among them is to be considered apostolic!"
20. Even if the apostles did acts of piety not in the Bible that we could imitate, that doesn't mean we are bound by conscience to do them.
21. They say the Jerusalem council of Acts 15:20 gives them warrant to add decisions to Scripture. But "this is no new law laid down." They only required the Gentiles not offend their brethren.
22. We know this from 1 Cor 8:1, 4, 7, 9. Since the council's decision "was framed with a view to love, in it nothing is prescribed except as it pertains to love."

Thursday, October 8, 2009

Tyranny of human tradition

Calvin's Institutes (1559)
Book 4 of 4 - External Means by which God Invites Us into the Society of Christ and Holds Us Therein

Chapter 10 - Power of making laws: Pope's tool of tyranny
9-18 - Frivolous tyranny of Roman laws
9. Therefore the Roman laws on worship and discipline today should be rejected.
10. They nullify God's commands to keep their traditions, breaking Matt 15:3. They forbid priests to marry while winking at their fornication; they forbid work on saints' days while allowing much evil work other days; they command long, foreign prayers at set times, while leaving off rightful prayer; they forbid tasting meat on Friday but wink at gluttony otherwise. See Gal 4:9; Col 2:20.
11. These rules are so many and unhelpful, they make one so "cling to shadows that they cannot reach Christ." They appear wise, because they are man made, press abstinence upon us, and appear humble. See Col 2:23.
12. They are impressed by ceremonial pomp, but they are empty mockeries with "no other use than to benumb the people rather than to teach them."
13. The result is "cruel torment upon pious minds." Col 2:20-21.
14. The many rules and traditions also puts layers on worship that cover up Christ, when we were given few sacraments "easy to observe" (Augustine). They say this is to help the simple understand. But "raising up a Judaism that has been abrogated by Christ is a stupid way to do it." See John 4:23. Jews needd more images and rites since they hadn't seen Christ yet. We want to teach the simple, using the simple means (Word/Sacrament) God has given.
15. They teach these ceremonies are "meritorious for eternal life." "They let the poor folk seek in those outward trifles a righteousness which they may offer to God." Ceremonies in foreign languages are useless. Some ceremonies appear designed "to catch money."
16. This applies to any age where men seek to worship God in their own fictions. Isa 29:13-14.
17. They say the Spirit is leading them to make these rules. But they are not the church if they are disobeying Deut 12:32 so flagrantly. See 1 Sam 15:22-23.
18. Their claim that their ceremonies trace back to the apostles is baseless.

Wednesday, October 7, 2009

Binding the conscience beyond the Word

Calvin's Institutes (1559)
Book 4 of 4 - External Means by which God Invites Us into the Society of Christ and Holds Us Therein

Chapter 10 - Power of making laws: Pope's tool of tyranny
1-8 - Church law and Christian conscience
1. Rome lays heavy burdens on people and binds their conscience, like the Pharisees did - Luke 11:46; Matt 23:4. Our spiritual freedom in Christ must be maintained. We can have institutions "which provide for the preservation of discipline or honesty or peace."
2. Paul was careful not to lay a restraint on the Corinthians - 1 Cor 7:35. The conscience is greatly wounded "if in those matters which the Lord left free, necessity were imposed."
3. Conscience is our knowledge; in the Bible it is our knowledge of our guilt, which conscience doesn't allow us to suppress, and knowledge of our pardon - 1 Pet 3:21; Heb 10:2.
4. A good conscience is not just knowledge, though: "it is a lively longing to worship God and a sincere intent to live a godly and holy life." See 1 Tim 1:5, 19; Acts 24:16. In matters not inherently sinful, you may be bound to certain outward actions with regard to others, but your conscience toward God is still free - 1 Cor 10:28-29. In matters inherently sinful, your conscience is bound regardless of the presence of others.

5. Human laws, whether political or church, do not bind our conscience. We must honor the rulers for conscience' sake (Rom 13:5). But the laws we obey aren't obeyed from "inward governing of the soul," nor do they bind the conscience.
6. The church has no right to command obedience to laws she makes up apart from the Bible.
7. God shows us that He is the only lawgiver - James 4:11-12; Isa 33:22. 1 Peter 5:2-3 also applies.
8. The Bible has all the laws and guides we need. God is the only authority over our souls, not men. This is all very clear from Col 1:28; 2:3, 8, 16-23; Gal 5:1-12.

Test all spirits by the standard of God's Word

Calvin's Institutes (1559)
Book 4 of 4 - External Means by which God Invites Us into the Society of Christ and Holds Us Therein

Chapter 9 - Councils and Their Authority
12-14 - Don't follow blind guides; recent councils faulty in light of Scripture
12. They say we must follow them - Heb 13:17. But they are commanded to follow the Word - Josh 1:7-8 - and we are warned not to listen to false prophets - Jer 23:16; Matt 7:15; 1 John 4:1; Gal 1:8; Matt 15:14.
13. Councils should convene "if anyone disturb the church with a strange doctrine, and the matter reach the point that there is danger of greater dissension." This was the case against Arius, Eunomius, Nestorius, etc. But there isn't always an Athanasius to prevail against the false. "Truth does not die in the church, even thought it be oppressed by one council."
14. Councils have contradicted Scripture, ruling that Communion be forbidden to all but the priest (Matt 26:27-28), and that marriage may be prohibited to some [priests] (1 Tim 4:1-3; Heb 13:4. They say councils had the power to approve Scripture. But why then did councils appeal to Scripture before an official list was ruled the canon?

Tuesday, October 6, 2009

Provisional judgments

Calvin's Institutes (1559)
Book 4 of 4 - External Means by which God Invites Us into the Society of Christ and Holds Us Therein

Chapter 9 - Councils and Their Authority
8-11 - Councils have deteriorated; even Nicea defective
8. This doesn't mean councils have no authority. One "may have its weight and be like a provisional judgment" subordinate to Scripture. It is not as if "every man has the right to accept or reject what the councils decide. Not at all!" The first four councils, from Nicea to Chalcedon were "pure and genuine," but "as affairs usually tend to get worse," recent ones have deteriorated.
9. Councils contradict each other. Constantinople forbade worship through images; Nicea later endorsed it. Ephesus II endorsed the Eutychean heresy; Chalcedon denounced it. We have to judge these by Scripture.
10. Nicea upheld "the chief article of our faith:" Christ's full incarnation and Deity, against Arius. But even the orthodox at Nicea were filled with other errors and intemperate dissension. Councils can certainly err.
11. Leo said Chalcedon was rash; Rome backtracks: councils are only infallible only in matters of salvation. But then they still claim we are bound to agree with all they say. The Spirit left enough error in councils, "lest we should put too much confidence in men."

Monday, October 5, 2009

Where is the Church?

Calvin's Institutes (1559)
Book 4 of 4 - External Means by which God Invites Us into the Society of Christ and Holds Us Therein

Chapter 9 - Councils and Their Authority
1-2 - Their authority
1. Calvin honors the councils, and isn't afraid of them, just because he gives them less credit than his opponents.
2. To have authority a council must be gatered in Christ's name - Matt 18:20. This can't be the case where they "concoct some novelty out of their own heads." Deut 12:32; Prov 30:6; Mal 2:7.

3-7 - Councils fallible due to defective pastors
3. The church remained during the prophets' time, while God railed against her unfaithful prophets and priests - Isa 56:10-11; Jer 6:13; 14:14; 23; 40; Ezek 22:25-26; Isa 9:14; 28:7; 29:10; Jer 2:8, 26; 5:13, 31; 6:13; 8:10; 13:13; 14:14; 23:1; 27:9.
4. This isn't confined to the OT. The NT warns of error from pastors, too - 2 Pet 2:1; Matt 24:11, 24; Acts 20:29-30; 1 Tim 4:1; 2 Tim 3:1; 4:3; 2 Thess 2:4.
5. This isn't to degrade the authority of pastors, though. "But the pope" thinks he can say and do anything, because he has the name of pastor. The prophets faced evil men "singing the same song," fighting God's Word with the name of "pastor." Zech 11:17; Jer 18:18.
6. They say priests can err, but not councils. But Scripture shows plenty of erring councils. Jer 4:9; Ezek 7:26; Micah 3:6; 1 Kings 22:6, 22, 26-27; Jer 20:2; 32:2; 37:15; Matt 21:35; 23:29.
7. It was a church council that condemned Christ - John 11:47. So we can't say "the church consists in the assembly of the pastors."

Friday, October 2, 2009

Not permitted to coin any new doctrine

Calvin's Institutes (1559)
Book 4 of 4 - External Means by which God Invites Us into the Society of Christ and Holds Us Therein

Chapter 8 - the Power of the Church
10-16 - Rejection of infallibility apart from the Word
10. This power of the church doesn't fit at all with what Rome contends. "They would have our faith stand and fall on their decision" at every last council, all of which they say are infallible: "they do not count a man as a Christian unless he firmly consents to all their dogmas."
11. They claim John 16:13 for this, but this promise is meant for all believers individually, as much as for the church corporately.
12. The Church has the gifts she needs (Eph 4:7), but not to perfect infallibility. They claim Eph 5:26-27, but Christ is still cleansing His bride, the church. They claim 1 Tim 3:15. This means the church preserves the Word of God in truth in the world, not that the church establishes the Word.
13. The church's authority is found in the Word, where Christ her head has spoken. We can't say we have the Spirit and thus go beyond the Word. Jesus says the Spirit will remind us of what Jesus already said - John 14:26. Jesus did not speak from Himself, either - John 12:49; 14:10. We are not to go beyond the Word - Deut 4:2; Rev 22:18-19.
14. They claim from John 16:12 that there is an oral authoritative tradition to follow, beside the Scriptures. But "they had already been led into all truth by the Spirit of truth when they put forth their writings."
15. They claim from Matt 18:17 but this relates only to moral discipline from the Word, not setting new doctrine. We should listen to the church, because she speaks the Lord's Word. "The church is not permitted to coin any new doctrine." Anyone can see the danger if we were given this authority.
16. They say the church established infant baptism and Christ being consubstantial with the Father, but these doctrines they exposited from Scripture, not new doctrine they made up.