"... how the ordination of a minister by consent of the church as one who is uniquely set apart by God to fulfill the duties of his office entails individualism is beyond me."
If the ground of the "minister's" authority is the consent of the laymen, then he retains authority over them only so long as they consent to him. If some (or all) of them no longer consent to him or to what he is saying, then since by their consent they gave him his authority in the first place, they can by their dissent take it away, i.e. take themselves back out from under his 'authority'. They can either remove him or replace him, or simply leave, go somewhere else and 'ordain' someone else who more closely reflects their own views to be their authority. What makes this a form of individualism is shown by the fact that the number of persons involved in the consenting is irrelevant. There is no principled difference between one hundred persons consenting to a minister's being placed 'over' them, or ten, or five or three or one. The number of persons involved is accidental to the nature and ground of the minister's authority. The group of individuals giving authority has no pre-existing intrinsic unity. They have, at most, an extrinsic unity in virtue of a shared theology. That is why the authority had by the minister (ordained in this way) is not by nature an authority over a group, but over individuals. Otherwise the authority per se would ipso facto cease to exist if there were only one member of the congregation left. Fundamentally, the nature of this sort of authority is derived from each individual layman.
When the individual layman is the ground of the minister's authority, then in theory there can be as many churches as there are individual laymen, because each individual (or each group of individuals sharing a similar interpretation of Scripture) can start their own 'church', and ordain their own 'minister'. (This is the reason why individualism is intrinsically disposed to fragmentation and disunity.) And this seems to be precisely the kind of disordered authority structure that St. Paul discusses in 2 Timothy 4:3 when he says that the time will come when people will accumulate for themselves teachers in accordance with their own desires. That is what non-sacramentally grounded magisterial authority has to be, people choosing teachers based on what they want to hear, based on their own interpretation of Scripture. This is what we see clearly in the "emergent" church and in Hybels and Osteen. But there is no principled difference between that and any other way of choosing one's 'minister' except seeking out those whose magisterial authority comes not from the consent of individuals but from Christ through sacramental succession from the Apostles. That is the only alternative to the ecclesial consumerism intrinsic to the individualistic, bottom-up notion of ecclesial authority warned about in 2 Timothy 4:3.
Update: The discussion continues here and here.