The Spiritual Kingdom and its External Means

What is the Spiritual Kingdom?#

Since believers are one with Christ, they depend on no one and on nothing else for assurance and support. Calvin’s affirmation of the priority of individual belief over institutional authority could hardly be stronger. But, when, near the end of his chapter on "Christian Freedom" (xix.15), Calvin begins an extensive treatment of "spiritual government," he is not mainly referring to the pertect communion of saints, to an invisible church. Instead, he is referring to a very visible institution existing here and now, to the ecclesiastical structure of true faith, to "the true church with which as mother of all the godly we must keep unity".

By spiritual kingdom, Calvin therefore means much more than the free and invisible community of the elect. In fact, he announces plainly that his subject is the visible church.

Now,

to what end does the internal kingdom employ external means?
How is it that the believer, whose spiritual freedom appears to be perfect, is nonetheless subject to a religious institution?
If the believer’s assurance of his own salvation is the basis of his belief in the church, then how is it that the visible church is the “mother of all believers?”

The church is the means by which God has chosen to make us believers; it is thus the instrument of authority by which we become free.

The church thus has its unity and completeness only in Christ; an earthly institution it can claim no perfection. It is no more perfect or holy than its members. The church’s holiness is assured because Christ has sanctified it, and since there is no place for any rulership based on the virtue or wisdom of human beings, there is no hierarchy. Furthermore, a rationalism that stems from the dispensation of mediators - and any spiritual/magical force that doesn't belong to God - between the believers and Christ concentrates the faith to its doctrine.

However, it the church is at present no more perfect than its members, then why should members be subject to the authority of the church and dependent on it as on a mother? Calvin’s answer is that the essence of the church is purity of doctrine, that is, the preaching of the gospel.

Inward conformity to the absolute demands of God’s law is impossible for man—the natural soul cannot please God. Thus we can only show our subjection to these demands by claiming no credit for ourselves and by demonstrating an intention more inward than the natural soul to overcome the limitations of our whole nature. This intention bears visible fruit in our outward subjection to God’s law, in “works” that are not in themselves meritorious but are indications of Christ’s progressive work of regeneration in the heart of the believer. The believer’s salvation is secure, but this security manifests itself in a relentless struggle by which God inwardly reveals his own holiness and the soul’s depravity and outwardly subjects the believer to obedience. The believer is free from concern for the goodness of his works; but he is not free from his holy duty to perform them, even though they are devoid of intrinsic merit. This is why the spiritual kingdom is also a kingdom of outward order.