History of the Catholic Church, vol 1 - J. MacCaffrey (epub ebook reader .TXT) 📗

France (1536). The work was divided into four sections, namely, God the Creator, God the Redeemer, Grace, and the External Means for Salvation. Both in its style and in its arguments drawn from the Scriptures, the Fathers, and the theologians of the Middle Ages, it was far superior, at least for educated readers, to the best that had been produced by Luther and even to the Loci Communes of Melanchthon.

 

He arrived at Basle at a time when a crisis had arisen in the political and religious development of Geneva. For a long period the House of Savoy was seeking for an opportunity to annex the territory of Vaud extending along the Lake of Geneva, and the episcopal cities of Geneva and Lausanne. Berne, too, had aspirations of a similar kind.

The authorities of Berne, having adopted the Zwinglian doctrine, thought that in it they had a means at their hand to detach Geneva and Lausanne from any sympathy with Savoy and to secure these territories for themselves. They despatched preachers to Geneva, where there were already two political factions, one advocating a closer alliance with Savoy, another clamouring for a union with Berne. The supporters of Berne rallied round William Farel and the Zwinglian ministers, while the friends of Savoy undertook to champion the old religion. The whole struggle was at bottom political rather than religious, but the triumph of the republican adherents of Berne meant victory for the reforming party in Geneva. The Duke of Savoy issued a declaration of war against the rebels to whom the Canton of Berne had pledged support (1534). As a result the forces of Savoy were driven out of Geneva and the Vaud, a close union was formed between Geneva and Berne, and every effort was made to spread the new religion in the city and among the Vaudois. A Zwinglian university was established at Lausanne, which exercised a great influence in propagating the new doctrine, and which had the honour of counting among its students Theodore Beza[1] the most gifted and learned assistant of Calvin.

 

But though the Vaudois had been won over, Geneva was by no means secured for the reformers. Farel and his followers, finding themselves involved in serious difficulties, appealed to Calvin to help them in completing the work they had begun. In 1536 Calvin accepted this invitation, and took up his residence at Geneva. Gifted with great powers as an organiser and administrator he soon restored order in the city, and won over the people to his doctrines. Himself a man of very strict notions, in whose eyes all even the most harmless amusements appeared sinful or dangerous, he was determined that his followers must accept his views. Under his rule Geneva, formerly so gay, became like a city of death, where all citizens went about as if in mourning.

Such an unnatural condition of affairs could not be permanent. The people soon grew tired of their dictator and of his methods; the authorities of Berne were roused to hostility by his refusal to accept their doctrinal programme or their model religious organisation; the Synod of Lausanne declared against him for a similar reason, and in 1538 he and his principal supporters were driven from the city.

Cardinal Sadoleto took occasion to address a stirring appeal to Geneva to return to the old faith, but his appeal fell upon deaf ears.

 

Calvin retired at first to Strassburg, and later he took charge of a parish in France. During the interval he devoted himself to a closer study of the disputed religious questions, and wrote much in favour of the Reformation. It was at this time (1540) that he married the widow of one of the Anabaptist leaders. Meanwhile Geneva was torn by disputes between two factions, the Libertines as they were called, who were opposed to Calvin, and the Guillermins, who clamoured for his return. The latter body gained ground rapidly, and a decree was issued recalling Calvin to Geneva (October 1540). Knowing well that his presence was necessary to restore peace to the city he refused to return unless the conditions imposed by him should be accepted. In the end he went back to Geneva practically as its religious and political dictator (1541).

 

The form of government introduced was theocratic. Calvin was recognised as the spiritual and temporal ruler of the city. He was assisted in the work of government by the Consistory, which was composed of six clerics and twelve laymen. The latter was the worst form of inquisition court, taking cognisance of the smallest infractions of the rules laid down for the conduct of the citizens, and punishing them by the severest form of punishment. Any want of respect for the Consistory or opposition to its authority was treated as a rebellion against God. Calvin formulated a very severe code of rules for the guidance of the people not merely in their duties as citizens and as members of his religious organisation, but also in their social intercourse with one another. Even the privacy of family life was not sacred in his eyes. All kinds of amusements, theatres, dances, cards, &c., were banned as ungodly, as were also extravagance of dress and anything savouring of frivolity. Nobody was allowed to sell wine or beer except a limited number of merchants licensed to do so by the Consistory.

 

Nor were these mere empty regulations designed only to keep religion before the eyes of the people without any intention of enforcing them.

The preachers were invested with extraordinary powers, and were commissioned to make house to house visitations, to inquire about violations of the rules. In their reports to the Congregation and to the Consistory they noted even the most minute transgressions. Not content with this Calvin had his spies in all parts of the city, who reported to him what people were saying about his methods and his government. The punishment meted out by the courts were of a very severe and brutal kind. No torture that could be inflicted was deemed too much for any one bold enough to criticise the Consistory or the dictator.

 

It was natural that such methods should be highly distasteful to those of the citizens of Geneva who were not religious fanatics. A strong party tried to resist him. They accused him of being much more tyrannical than the Pope, but Calvin denounced such opponents as libertines, heretics, and atheists. He handed them over to the devil at least in so far as his ecclesiastical censures were effective,[2]

threatened the severest spiritual punishment against their aiders and abettors, and when all such means of reproof failed he had recourse to the secular arm.

 

Sebastian Castellio, a well-known preacher and Scriptural scholar, was punished because he could not agree with Calvin’s teaching on predestination, as was also the physician Bolsec; Ameaux one of the members of the Council was put to death because he denounced the tyranny of Calvin and of the Consistory; Gentilis was condemned to execution for differing with Calvin’s teaching on the Trinity, and was compelled to make a most abject public retraction before he could obtain a reprieve. Several of the citizens were punished with long imprisonment for dancing even on the occasion of a wedding, as happened in the case of Le Fevre, whose son-in-law was obliged to flee to France because he resented warmly such methods of promoting religion. In Geneva and in the adjoining territory all Catholic practices were put down by violence, and the peasants were allowed no choice in their religious views. Possibly, however, the most glaring example of Calvin’s tyranny and high-handed methods was his treatment of Michael Servetus, a Spaniard who had written against the Trinity.

He was on a journey through the territory of Geneva and was doing nothing to spread his doctrines nor acting in any way likely to bring him under the ire of Calvin. The latter having heard of his presence there had him arrested, tried, and condemned to death. To justify such harshness he published a pamphlet in which he advocated death as the only proper remedy for heresy. Theodore Beza wrote strongly in support of this opinion of his master’s, as did also Melanchthon who, though differing from Calvin on so many points, hastened to forward his warmest congratulations on the execution of Servetus.[3]

 

Calvin’s acts of cruelty were not the result of violent outbursts of temper. By nature cold and immovable, he did not allow himself to be hurried to extremes either by anger or by passion. How he succeeded in maintaining his position for so many years in Geneva is intelligible only to those who understand the strength of the religious fanaticism that he was able to arouse amongst his followers, the terror which his spiritual and temporal punishments inspired among his opponents, his own wonderful capacity for organisation and administration, the activity of his ministers and spies, and the almost perfect system of repression that he adopted in his two-fold character of religious and political dictator.

 

To strengthen his position and to provide for the continuance of his system he established an academy at Geneva (1558) principally for the study of theology and philosophy. It was attended by crowds of scholars from Switzerland, France, Germany, the Netherlands, England, and Scotland. By means of the academy, Calvinism was spread throughout Switzerland notwithstanding the opposition of the Zwinglian preachers, and Calvin’s system of ecclesiastical organisation became the model aimed at by his disciples in most countries of Europe, notably France, the Netherlands, and Scotland. The Zurich school, at the head of which stood Bullinger, did not yield ground to the new teaching without a severe struggle, and Calvin found himself obliged to come to terms with them in the Consensus Tigurninus (1549). In his desire to secure the religious unity of Switzerland he had no difficulty in abandoning or minimising his own doctrine in the hope of overcoming or winning over his opponents. After a life of tireless energy his health began to fail in 1561, and three years later he passed away (1564).

 

Calvin was a man of morose and gloomy temperament, severe even to harshness with his followers, and utterly devoid of human sympathy.

Not so however his disciple and assistant Theodore Beza. The latter was born in Burgundy in 1519, and after completing his classical studies at Orleans he drifted to Paris, where he plunged into all the pleasures and dissipations of the capital, and where at first he was remarkable more for his love songs than for his theology. He devoted himself to the study of law, and in 1539 he took his licentiate at Paris. Having become attached to the opinions of the Swiss Reformers he left Paris and settled at Geneva, where he fell completely under the influence of Calvin, but not even Calvin’s temperament and system could change his naturally gay and sympathetic disposition. For this reason he became a general favourite, and did much to win the good-will of those who felt themselves rebelled by the harshness of the dictator. Beza was, besides, a man of very superior ability, and had been especially well equipped in Hebrew and in the classics. He was master of a striking style whether he wrote in French or in Latin, eloquent beyond most of his contemporaries, and in every way capable of making a good impression not merely on the ordinary citizen but on the more educated classes. His writings in defence of Calvin’s system and his translations of the Scriptures gave him a great reputation throughout Europe, and gained for him a commanding position in Geneva, where he died in 1605.

 

Calvin’s system was modelled to a great extent on the doctrines of Luther and Zwingli, but it was coloured largely by his own harsh and morose disposition. For the distinguishing feature of his system, namely, absolute predestination, he was dependent largely upon the