Institutes 4.9.13 — OF COUNCILS AND THEIR AUTHORITY

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**OF COUNCILS AND THEIR AUTHORITY**

Having proved that no power was given to the Church to set up any new doctrine, let us now treat of the power attributed to them in the interpretation of Scripture. We readily admit, that when any doctrine is brought under discussion, there is not a better or surer remedy than for a council of true bishops to meet and discuss the controverted point. There will be much more weight in a decision of this kind, to which the pastors of churches have agreed in common after invoking the Spirit of Christ, than if each, adopting it for himself, should deliver it to his people, or a few individuals should meet in private and decide. Secondly, When bishops have assembled in one place, they deliberate more conveniently in common, fixing both the doctrine and the form of teaching it, lest diversity give offence. Thirdly, Paul prescribes this method of determining doctrine. For when he gives the power of deciding to a single church, he shows what the course of procedure should be in more important cases—namely, that the churches together are to take common cognisance. And the very feeling of piety tells us, that if any one trouble the Church with some novelty in doctrine, and the matter be carried so far that there is danger of a greater dissension, the churches should first meet, examine the question, and at length, after due discussion, decide according to Scripture, which may both put an end to doubt in the people, and stop the mouths of wicked and restless men, so as to prevent the matter from proceeding farther. Thus when Arius arose, the Council of Nice was convened, and by its authority both crushed the wicked attempts of this impious man, and restored peace to the churches which he had vexed, and asserted the eternal divinity of Christ in opposition to his sacrilegious dogma. Thereafter, when Eunomius and Macedonius raised new disturbances, their madness was met with a similar remedy by the Council of Constantinople; the impiety of Nestorius was defeated by the Council of Ephesus. In short, this was from the first the usual method of preserving unity in the Church whenever Satan commenced his machinations. But let us remember, that all ages and places are not favoured with an Athanasius, a Basil, a Cyril, and like vindicators of sound doctrine, whom the Lord then raised up. Nay, let us consider what happened in the second Council of Ephesus when the Eutychian heresy prevailed. Flavianus, of holy memory, with some pious men, was driven into exile, and many similar crimes were committed, because, instead of the Spirit of the Lord, Dioscorus, a factious man, of a very bad disposition, presided. But the Church was not there. I admit it; for I always hold that the truth does not perish in the Church though it be oppressed by one council, but is wondrously preserved by the Lord to rise again, and prove victorious in his own time. I deny, however, that every interpretation of Scripture is true and certain which has received the votes of a council.

Source

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