For Calvin, the call to be a Christian pastor was a high and holy calling — but it was also a most challenging vocation, not to be lived in isolation. Ministers of the gospel flourished as they experienced communion with Christ through his word, were empowered by the Holy Spirit, and enjoyed the precious gift of godly colleagues in ministry.

ABSTRACT: Many who know John Calvin as a brilliant Reformed theologian do not yet know him as a model of pastoral collegiality and accountability. Under his leadership, ministry in sixteenth-century Geneva often happened in plurality and community. In particular, four regular meetings fostered Calvin’s vision of collegial ministry: the weekly Company of Pastors, Congrégation, and Consistory, and the quarterly Ordinary Censure. Through these institutions, the city’s pastors prayed together, studied together, encouraged and exhorted one another, and labored for the advance of the gospel together. Their model of ministry offers an enduring case study for pastoral practice, especially in a day when many pastors feel discouraged, isolated, and perhaps on the verge of burnout.
In a New York Times article from August 2010, Paul Vitello describes the serious difficulties faced by many Christian ministers in the United States today.
Members of the clergy now suffer from obesity, hypertension and depression at rates higher than most Americans. In the last decade, their use of antidepressants has risen, while their life expectancy has fallen. Many would change jobs if they could. Public health experts . . . caution that there is no simple explanation of why so many members of a profession once associated with rosy-cheeked longevity have become so unhealthy and unhappy.1
During the past decade, researchers have probed various factors contributing to the poor mental and physical health of America’s professional clergy.2 Some factors commonly identified include poor pastor-church alignment, lack of resilience, lack of self-awareness, unresolved conflicts, heavy workloads, unreasonable expectations, financial pressure, and loneliness or isolation. Though no single aspect is usually decisive, the cumulative effect of these tensions and troubles frequently produces high levels of stress that force pastors to question their vocation, or cause them to leave the ministry altogether. Pastoral work often becomes “death by a thousand paper cuts.”3
Thankfully, a variety of helpful resources are now available to support and encourage pastors who are burned out, bummed out, or burdened with congregational ministry.4 One important resource for pastoral health and flourishing that is frequently overlooked in contemporary discussions, however, is the history of the pastoral office — the practices, convictions, and institutions that Christians in the past have adopted to nourish and strengthen gospel ministers. As we shall see, a historical awareness of the pastoral office can provide a broader perspective and a refreshing draught of wisdom as modern-day Christian ministers live out their vocations in ways that are pleasing to God and sustainable for a lifetime of faithful and fruitful ministry. This present essay offers a case study of the model of ministry created by John Calvin in Geneva from 1536–1564. As we’ll see, Calvin recognized the unique challenges faced by faithful gospel ministers and created practices and institutions to promote pastoral collegiality, accountability, and spiritual vitality.5
Proclamation of the Word

When John Calvin (1509–1564) first arrived in Geneva in the summer of 1536, the city republic had been Protestant for barely two months and faced an uncertain future. As Calvin later recalled, “When I first arrived in this church there was almost nothing. They were preaching and that is all. They were good at seeking out idols and burning them, but there was no Reformation. Everything was in turmoil.”6 Over the next 28 years (with a three-year hiatus from 1538–1541), Calvin emerged as the chief human architect responsible for building a new religious order in Geneva that prioritized the preaching of God’s word, the fourfold ministry (pastor, elder, deacon, professor), church discipline, and intensive pastoral care and visitation. Calvin’s vision for a church reformed in doctrine and practice was articulated in Geneva’s Ecclesiastical Ordinances (1541), in the city’s catechism and liturgy (1542), and in Calvin’s expansive biblical commentaries and sermons. For the Genevan Reformer, the faithful exposition and proclamation of God’s word was one of the marks of a true church, standing at the center of gospel ministry. As he once noted, the word is the “means of our salvation, it is all our life, it is all our riches, it is the seed whereby we are begotten as God’s children; it is the nourishment of our souls.”7
One of the first steps Calvin took upon arriving in Geneva was to restructure parish boundaries in order to give priority to the preaching of the word of God. He and his colleague Guillaume Farel consolidated nearly a dozen Catholic churches and chapels into three parish churches within the city’s walls — St. Pierre, la Madeleine, and St. Gervais — and recruited six or seven Reformed ministers to serve these three urban congregations. Calvin also consolidated Geneva’s countryside parishes and appointed around a dozen pastors to serve these rural churches.
The proclamation of God’s word stood at the center of religious life in Calvin’s Geneva. In the city, preaching services included weekday sermons at 8:00 a.m., early morning sermons at 4:00 a.m. for domestic servants, Sunday sermons at 8:00 a.m. and 3:00 p.m., and a catechetical sermon on Sundays at noon for children. By 1561, there were 33 sermons preached within Geneva’s city walls each week. Calvin and his pastoral colleagues shared the preaching load and rotated between the city’s pulpits. “The preacher was not the proprietor of a pulpit or the captain of his congregation: it was Christ who presided over his Church through the Word.”8 Even so, a disproportionate responsibility for preaching fell on Calvin and his more gifted colleagues such as Theodore Beza and Michel Cop, who regularly preached more than 150 sermons per year.
Calvin and Geneva’s ministers prioritized God’s word in other ways as well. The Genevan liturgy, written by Calvin in 1542, was filled with scriptural allusions and rich biblical language. The singing of the Huguenot Psalter was a standard feature of both public and private worship in Geneva. Children were required to attend catechism classes where they learned the Apostles’ Creed, the Ten Commandments, and the Lord’s Prayer — a basic primer for Christian faith, conduct, and worship. In 1555, the ministers, along with the church’s elders, also began conducting annual household visitations to ensure that all of Geneva’s residents had a knowledge of basic biblical doctrine as articulated in the catechism and were living in accordance with God’s word. Finally, during the sixteenth century, Geneva became a center for Protestant publishing, with the city’s presses printing no fewer than eighty editions of the French Bible as well as translations of the Scripture into English, Italian, Spanish, and Latin. For Calvin and Geneva’s ministers, reading, hearing, and obeying God’s word was essential for the life of the church and the spiritual health of God’s people.
Pastoral Collegiality and Accountability

In addition to prioritizing the proclamation of God’s word, Calvin also created pastoral institutions in Geneva to encourage the collegiality, accountability, and spiritual health of the Protestant ministers who served the city’s churches. These institutions included the Company of Pastors, the Congrégation, the Ordinary Censure, and the Consistory — four pastoral bodies that profoundly shaped religious culture in Geneva and preserved Calvin’s theological legacy for generations to come.
Company of Pastors

In the mid-1540s, Calvin began to convene the ministers of the city and countryside every Friday morning to discuss the business of the church. This institution, known as the Company of Pastors, became a fixture of religious life in Geneva thereafter. The Company, whose membership consisted of around fifteen to eighteen pastors and several professors, was responsible to monitor public worship in the city, recruit and examine new pastors, supervise theological education at the Academy, oversee the work of the deacons and public benevolence, and offer godly advice to the city magistrates. Owing to the theological stature of Calvin and several of his colleagues, the Company of Pastors soon developed a vast correspondence with Reformed churches throughout Europe, becoming a kind of hub of international Calvinism. As such, the Company served as an advisory board to foreign churches on doctrinal and practical issues, solicited financial and political support for embattled Protestants, and supplied student-pastors to foreign churches. Moreover, the Company of Pastors began in 1555 a top-secret program where it recruited and trained Reformed ministers and sent them as missionary pastors to Catholic France.
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Are you amazed by the glorious magnificence and power of God? God can feel abstract to us. Mediating on God’s perfections, such as his glory, helps us worship and know him better. Our contemplations do not require us to empty our minds but to seek truth and consider it deeply. We see God’s attributes throughout the Scriptures. They are like facets of a diamond—his goodness, mercy, sovereignty, wisdom, immutability, eternal nature, and providence—each as stunning as the next. 

I’ll never forget the day I visited the Cliffs of Moher on the west coast of Ireland—breathtaking precipices towering over the vast, wild Atlantic. A chilly breeze carried mist off the ocean. The haunting Irish tunes from a nearby busker’s pennywhistle. Awesome. Unforgettable. A painting, photo, or video could never capture the moment. These words fail.
You’ve undoubtedly had your own “I’ll never forget the day” moments. We marvel at the world’s spectacles, from the Great Barrier Reef to the Grand Canyon to the Giant’s Causeway. From Uluru to Table Mountain. From Everest to the Amazon. David, the king of old, sang of the majesty of the natural realm in Psalm 19. He marveled at how creation pointed to its Creator and proclaimed his handiwork. When we experience an awe-inspiring panorama or constellation, it is a hint, spark, or glimpse of the glory of God.
A Divine Revelation
A few privileged souls have seen divine earthly splendours—and been eyewitnesses of God’s glory. Imagine the overwhelming wonder Peter, James, and John felt when they experienced the transfiguration (Lk 9:28–36). They had gone up the mountain to pray. Jesus was metamorphosed before their eyes. At the time, they were terrified. Dread filled them. They had a peek into the nature of the afterlife—Jesus discussing his imminent crucifixion, resurrection, and ascension with two super-prophets who had returned from life beyond death. Never in their wildest dreams did they expect to hear the voice of Yahweh (the LORD) and live.
Jesus’ face blazed like the sun. His clothes dazzled like lightning. It is no wonder they were awestruck. Decades later, John wrote of what they had seen on that mountain—the brilliant radiance surrounding God’s presence (John 1:14, 1 John 1)[1]. Peter marveled that they were witnesses of Jesus’ majesty (2 Pet 1:16–18). Towards the end of the first century, Jesus appeared in glory to the exiled aged John (Rev 1:13–16). The apostle’s prophetic vision chronicles how Christ will return in grandeur to judge the living and the dead.
 Are You Amazed by the Glory of God?
When we consider these narratives, we are humbled by the glory of God.
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Machen stuck to his doctrinal guns and his insistence on Christian doctrine, mission, and ministry in Christian churches—for a certain intolerance. And he paid dearly for it. 

Religious intolerance was no more welcome in Machen’s day than now. The same was true 2000 years ago in the polytheistic, polyamorous, anything-goes Roman Empire. Theology is necessarily mathematical, but have one god or many…just don’t be seen as dissing the emperor. The great sin was really exclusivity, regardless of your first-century mathematical-theological calculations:
That brings us to our second point. The primitive Church, we have just seen, was radically doctrinal. In the second place, it was radically intolerant. In being radically intolerant, as in being radically doctrinal, it placed itself squarely in opposition to the spirit of that age. That was an age of syncretism and tolerance in religion; it was an age of what J. S. Phillimore has called “the courtly polygamies of the soul.” But with that tolerance, with those courtly polygamies of the soul, the primitive Christian Church would have nothing to do. It demanded a completely exclusive devotion. A man could not be a worshiper of the God of the Christians and at the same time be a worshiper of other gods; he could not accept the salvation offered by Christ and at the same time admit that for other people there might be some other way of salvation; he could not agree to refrain from proselytizing among men of other faiths, but came forward, no matter what it might cost, with a universal appeal. That is what I mean by saying that the primitive Christian Church was radically intolerant.
It’s pretty obvious what “courtly polygamies of the soul” and what toleration Machen had in mind in 1933:
Just the year before a very respectable call for tolerant religion had gone out, funded by no less than zillionaire John D. Rockefeller, one of the mainline’s main moneymen.
“In 1932, the book “Rethinking Missions” was published. It stated that its aim was to do exactly what the title suggested, namely, to change the purpose of sending foreign missionaries to the world. Its aim was to seek the truth from the religions to which it went, rather than to present the truth of historic Christianity. There should be a common search for truth as a result of missionary ministry, was the consensus of this book. (Former presbyterian missionary) Pearl Buck agreed one hundred per cent with the results of this book. She believed that every American Christian should read it.” 1
Machen’s call to intolerance was not unreasonable at all. What he wanted was a Christian church (and hence Christian ministers and missionaries) who were Christian.
This was no new concern for Machen. Ten years earlier in Christianity and Liberalism he had already contended that “what the liberal theologian has retained after abandoning to the enemy one Christian doctrine after another is not Christianity at all, but a religion which is so entirely different from Christianity as to be long in a distinct category…despite the liberal use of traditional phraseology modern liberalism not only is a different religion from Christianity but belongs in a totally different class of religions.” One might conceivably accuse Machen of unoriginality or cussed stick-in-the-muddiness. What you cannot accuse him of is inconsistency.
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