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The Institutes of the Christian Religion
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[511] Latin, “ut vivificas esse doceat”–French, “pour monstrer quells nous meinent à vie;”–to show that they conduct us to life.
[512] French, “Et encore quand nous aurons bien profité en cette meditation, se nous faut il entendre que nous sommes encore tout au bas et à la premiere entree, et que jamais nous n’approcherons durant cette vie à la hautesse de ce mystere.”–And still, when we shall have profited much by thus meditating, we must understand that we are still far beneath it, and at the very threshold, and that never during this life shall we approach the height of this mystery.
CHAPTER 1. OF THE TRUE CHURCH. DUTY OF CULTIVATING UNITY WITH HER, AS THE MOTHER OF ALL THE GODLY.
[513] Here Calvin provides a basis for the concept, “the invisible Church.” The term “invisible” refers to the fact that a knowledge of those who are truly members of Christ’s body is known to God alone and cannot with certainty be ascertained by men (except for themselves, through their effectual calling). (see also section 7)
[514] Here Calvin employs the term, “the visible Church.” (He also calls it “the external Church” in the first sentence of section 3). The expression, “visible Church” refers to the Church as it is seen by the eyes of fallible men. From this standpoint, since only the Lord “knows them that are His,” it is possible to have (and sometimes discover) deceived persons and hypocrites in the church–those who are not truly members of Christ’s body. This mixed state of affairs forms part of the warrant for Church discipline. (see also section 7)
[515] In this section (7), Calvin specifically distinguishes between the invisible and the visible Church (note first line for term “visible”). The invisible Church is the Church as it really is before God; the visible Church is the Church as it appears to man.
[516] Here Calvin enumerates the criteria by which we are to judge who are to be acknowledged as members of the visible Church. The presence of these criteria does not, of course, give us full certainty as to who are members of Christ’s body, the invisible church (such certainty rests with God alone); but the absence of them leaves us with no bases upon which to judge who are to be regarded as members of the visible Church.
[517] Here Calvin distinguishes between the Church universal (the visible church throughout the world), and local churches and individuals (the visible Church manifested in particular places).
[518] French, “Pour donner exemple, s’il advenoit qu’une Eglise tint que les ames etant separées des corps fussent transferés au ciel incontinent: une autre, sans oser determiner du lieu pens’t semplement qu’elles vivent en Dieu: et que telle diversité fut sans contention et sans opiniatreté pourquoy se diviseroient elles d’ensemble?”–To give an example, should one church happen to hold that the soul when separated from the body is forthwith transported to heaven, and should another, without venturing to determine the place, simply think that it lives in God, and should such diversity be without contention and obstinacy, why should they be divided?
[519] French, “La doctrine principale de nostre salut;”–the fundamental doctrine of our salvation.
[520] French, “Et aussi que demeurant en icelle nous ne troublions point la police ni la discipline;”–and also that, remaining in it, we disturb not its order and discipline.
[521] French. “Comme s’ils eussent ete quelques anges de Paradis;”–as if they had bean some angels of Paradise.
[522] l Cor. 1:11; 3:3; 5:l; 6:7; 9:l; 15:12.
[523] French, “Toutesfois Sainct Paul recognoissoit entre eux quelque Eglise;”–yet St Paul recognised some church among them.
[524] See Calvin, Lib. de Cœna Domini; item, Instructio adv. Anabapt.
[525] Calvin here asserts that, in all ages, there has been a Church, and that this Church will continue until the final consummation of all things. This emphasis, of course, does not agree with the view that God dealt with the nation of Israel in the Old Testament, but now deals with the Church; nor does it comport with the view that Old Testament believers cannot be said to have been in the Church, since the Church began at Pentecost. Calvin views believers of all ages and dispensations as members of Christ’s Church.
[526] Latin, “Jactant.”–French, “Ces grands correcteurs leur reprochent;”–those great reformers upbraid them.
[527] French, “Ce n’a pas eté seulement afin qu’ils deliassent ceux qui si convertiroient alla foy Christienne, et qu’ils fissent cela pour une fois.”–It was not only that they might loose those who should be converted to the Christian faith, and that they should do so once for all
[528] Gen. 37:18, 28; 34:25; 35:22; 38:16; 2 Sam 11:4, 15; 12:13.
[529] French, “Ils usoient de cette maniere de parler afin de mettre difference autre les fautes privees, et les crimes publiques qui emportoient grands scandales en l’Eglise.”–They used this manner of speech, in order to make a difference between private faults and the public crimes which brought great scandals into the Church.
CHAPTER 2. COMPARISON BETWEEN THE FALSE CHURCH AND THE TRUE.
[530] French, “Secondement, qu’encore il y ait quelques petites fautes, ou en la doctrine ou aux sacremens qu’icelui no laisse point d’avoir sa vigeur.”–Secondly, that though there may be some little faults either in doctrine or in the sacraments, the Church ceases not to be in vigour.
[531] Calvin here answers the question, “How far into error can the (visible) Church go before it ceases to deserve the name?” Minor defects or trivial errors, whether in doctrine or in conduct, do not bring the Church to that point. But if the fundamental articles of religion are injured or suppressed, and the essential elements of the sacraments are destroyed, then the Church dies, and ceases to exist.
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