Calvin seemed to advocate a sort of real presence not in the Eucharist, but in the evangelist. For instance, in the Institutes he describes how "in revealing Himself, God ... unites with Himself, for a moment, a human element. We may call this activity of God His sacramental action."14

Convictions

The sacramental element of Calvin's views hold the truly preached word to be the very Word of God. He notes in communicating His Word to the children of Israel, God did not normally allow His voice to boom out as thunder directly from heaven; but rather God normally used the medium of the prophet when He had a word to speak to His people. So for Calvin, man's speech becomes God's Word when God uses a man to communicate to His people:

The Word goeth out of the mouth of God in such a manner that it likewise goeth out of the mouth of men; for God does not speak openly from heaven but employs men as his instruments."15

As in communion, preaching combines divine meaning and the human instrument of transmission. Human instrumentality does not preclude divine activity. Therefore the task of preaching must be undertaken in the expectancy that Christ Himself will come and mediate or intercede with His very presence where the Gospel is preached, and cause men to hear His voice through the voice of the minister. So, the preached word becomes a "sign" or a symbol of the presence of God, as words are nothing but signs and symbols themselves.16

Calvin's doctrine of scripture also reflects the divine/human balance:

"Whether God revealed himself to the fathers by oracles and visions, or by the instrumentality and ministry of men, there cannot be a doubt that the certainty of what he taught them was firmly engraved on their hearts, so that they felt assured and knew that the things which they learned came forth from God who invariably accompanied his word with a sure testimony, infinitely superior to mere opinion."17

There is disagreement among scholars over the degree to which Calvin was a biblical literalist. Some argue that Calvin saw the biblical writers as passive agents, and that "God spoke into their spiritual ears as an announcer would speak into a microphone ... and their hands and mouths spoke ... like ... the receiving set ... the words God had spoken."18

Others say Calvin must not have held to a literalist view of scripture because of his constant attention to "scriptural discrepancies in many places."19 However, textual criticism was not of consuming interest to Calvin. His view of the Scripture was very high, though it is doubtful that he went to the extremes of some scholars who have studied him.20

Another essential tenet in Calvin's theology is that of preaching as the instrument or scepter of Christ's rule: "His whole authority consists in doctrine, in the preaching of which He wishes to be sought and acknowledged."21 Simplicity characterized Calvin's high view of scripture, his high view of God's Sovereignty, his high view of sacrament, his high view of moral law, and his high view of preaching. All these convictions grew out of his essential unity of purpose. He simply believed in the truth and efficacy of God's word, and understood his calling as a simple messenger of truth.