From Calvin’s perspective, his treatment of reprobation is fully consistent with his principles. Following his pricniple that we should ignore nothing that God has revealed for our use, Calvin discusses and teaches reprobation through metaphysical categories (in distinction from structures) and theocentric concerns precisely because he believes he finds such categories and concerns in Scripture.

Joel R. Beeke, Debated Issues in Sovereign Predestination: Early Lutheran Predestination, Calvinian Reprobation, and Variations in Genevan Lapsarianism, 104.

The difficulty with claiming the authority of the Received Text as that of the majority of witnesses is that it often does not follow the majority.

D. C. Parker, An Introduction to the New Testament Manuscripts and Their Texts, 199.

The first edition to contain manuscript variations, Stephanus’ of 1550, displayed them in the margin. That is to say, he took the same option as that found in members of Family 1 [i.e., presents alternative readings as marginalia]. The reading in the text and marginal reading are linked by arabic numerals, and the witnesses are distinguished by each receiving a Greek number. . . . Stephanus did not invent the system, which is already found in editions by the Italian humanist Politian at the end of the fifteenth century.

D. C. Parker, An Introduction to the New Testament Manuscripts and Their Texts, 193.

It is only since the end of the nineteenth century that the most commonly used editions of the Greek New Testament have had an apparatus. But now that one is customary, the problem cannot be ignored.

D. C. Parker, An Introduction to the New Testament Manuscripts and Their Texts, 192.

The main problem confronting the editor of the New Testament is demonstrably as old as the oldest surviving New Testament documents. The problem is, quite simply, to find the best way of displaying known differences. . . . What is important to recognize is that the modern reader, puzzled by the details of a critical apparatus, is in the same position as the ancient reader of P66 [2nd/3rd century Gospels on papyrus]: one is confronted by variant forms of the text.

D. C. Parker, An Introduction to the New Testament Manuscripts and Their Texts, 191.

The pastoral (or ministerial) office is an office instituted by God, executed in the Old Testament under the title of “priest” and in the New Testament under the title of “pastor.” Although commission and calling are executed by human agency, they are nevertheless executed in the name of God. Each pastor must therefore conduct himself as an ambassador of God. “Now then we are ambassadors for Christ” (2 Cor 5:20).

WILHELMUS À BRAKEL, THE CHRISTIAN’S REASONABLE SERVICE, VOL. 2,131.

As believers have communion with their Head Jesus Christ, they likewise have communion with each other. I repeat, with each other, and thus not with other gatherings which assemble for religious purposes.

WILHELMUS À BRAKEL, THE CHRISTIAN’S REASONABLE SERVICE, VOL. 2, 97.

Any implications for Christians in light of American civil religion?

“What happens to our faith, what happens to the church, what happens to the Bible when it gets appropriated for purposes alien to it?”

Augustine’s writings certainly played a significant role in shaping Calvin’s doctrine, despite Calvin’s divergences from his thought. Augustine is referenced 222 times in the 1559 Institutes alone, and 25 of those are in the chapters on predestination, where Calvin repeatedly uses Augustine’s words to express his own understanding, to answer objections, and to summarize his teaching [cf. Calvin, Institutes, 3.23.13-14.]. Nevertheless, thought Calvin defended Augustine’s doctrine of election, he parted ways with him on several significant factors relative to reprobation, and on Augustine’s view of the relationship between predestination and providence, as well as Augustine’s philosophy in general.

Joel R. Beeke, Debated Issues in Sovereign Predestination: Early Lutheran Predestination, Calvinian Reprobation, and Variations in Genevan Lapsarianism, 96-97.

The secret things of God are not to be scrutinized, and those which he has revealed are not to be overlooked, lest we may, on the one hand, be charged with curiosity, and, on the other, with ingratitude.

John Calvin, Institutes, 3.21.4. quoted by Joel R. Beeke, Debated Issues in Sovereign Predestination: Early Lutheran Predestination, Calvinian Reprobation, and Variations in Genevan Lapsarianism, 95.

Scripture is both the field and boundary of all pious teaching — the faithful minister ought to teach neither more nor less.

Joel R. Beeke, Debated Issues in Sovereign Predestination: Early Lutheran Predestination, Calvinian Reprobation, and Variations in Genevan Lapsarianism, 95.