Institutes 4.4.9 — OF THE STATE OF THE PRIMITIVE CHURCH, AND THE MODE OF GOVERNMENT IN USE BEFORE T

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**OF THE STATE OF THE PRIMITIVE CHURCH, AND THE MODE OF GOVERNMENT IN USE BEFORE THE PAPACY.**

We have now reviewed the ministerial offices of the ancient Church. For others, of which ecclesiastical writers make mention, were rather exercises and preparations than distinct offices. These holy men, that they might leave a nursery of the Church behind them, received young men, who, with the consent and authority of their parents, devoted themselves to the spiritual warfare under their guardianship and training, and so formed them from their tender years, that they might not enter on the discharge of the office as ignorant novices. All who received this training were designated by the general name of Clerks . I could wish that some more appropriate name had been given them, for this appellation had its origin in error, or at least improper feeling, since the whole church is by Peter denominated κληρος ( clerus ), that is, the inheritance of the Lord ( 1 Pet. 5:3 ). It was in itself, however, a most sacred and salutary institution, that those who wished to devote themselves and their labour to the Church should be brought up under the charge of the bishop; so that no one should minister in the Church unless he had been previously well trained, unless he had in early life imbibed sound doctrine, unless by stricter discipline he had formed habits of gravity and severer morals, been withdrawn from ordinary business, and accustomed to spiritual cares and studies. For as tyros in the military art are trained by mock fights for true and serious warfare, so there was a rudimental training by which they were exercised in clerical duty before they were actually appointed to office. First, then, they intrusted them with the opening and shutting of the church, and called them Ostiarii. Next, they gave the name of Acolytes to those who assisted the bishop in domestic services, and constantly attended him, first, as a mark of respect; and, secondly, that no suspicion might arise. The French adds, “Afin qu’il n’all’ nulle part sans compagnie et sans temoin;”— in order that he might not go anywhere without company and without witness. French, “On leur ordonnoit de faire la lecture des Pseaumes au pulpitre;”—they ordered them to read the Psalms in the desk.

Source

• source-manifest/institutes — Calvin, Institutes of the Christian Religion, tr. Beveridge 1845 (PD)
• evidence_grade: D_doctrinal_textbook