(SEPTEMBER, 1541.)
As soon as Calvin arrived at Geneva his active exertions were called for in several directions. But his great business was the composition of the Ordinances, and taking part in the deliberations of the commission appointed for the purpose by the Council. ‘Calvin,’ says one of his biographers, ‘drew up a scheme of church order and discipline.’ Although he was in reality its author, it is nevertheless probable that others, and particularly Viret, had a hand in it. Many difficulties, many different opinions must have appeared in the course of the discussions; but Calvin was determined to show much forbearance and consideration for his colleagues. ‘I will endeavor,’ he said, ‘to maintain a good understanding and harmony with all with whom I have to act, and brotherly kindness, too, if they will allow me, combining with it as much fidelity and diligence as I possibly can. So far as it depends on me, I will give no ground of offence to anyone.’ f115 Such was the spirit which Calvin entered on the work. In the same he wrote to Bucer: ‘If in any way I do not answer to your expectation, you know that I am in your power and subject to your authority. Admonish me, chastise me, exercise towards me all the
authority of a father over his son.’ f116 It appears, however, that Calvin encountered no opposition on the part of the members of the commission.
The six laymen who had been associated with him were more or less in the number of his adherents. Objections were to come from other quarters.
After about fourteen days, says Calvin, our task was finished, and the plan was presented by the commissioners to the Little Council. f117 It had been determined (September 16) that the articles should be submitted to examination by the Little Council, the Council of the Two Hundred, and the General Council. On September 28 the Council began to apply itself to the document laid before it. If the commission began its work the day after it had been instituted, the fourteen days of which Calvin speaks extend to
September 28. It appears that the syndics, informed beforehand of the presentation of the project, had caused the members of the Council to be called together for that day, in order to consult about the ‘Ordinances concerning religion.’ But the Council was not complete. ‘Many of the lords councilors had not obeyed the summons to appear.’ Are we to suppose that they would have preferred not to meddle with this business?
This was probably, the reason in some cases, but there may have been other reasons. Whatever the fact may be, it was resolved that the absentees ‘should be again summon for the next day,’ and that
remonstrances should be addressed to those who had not appeared.’ f118 On the 29th of September, then, the Council began to read the articles of the ‘Ordinances on Church Government,’ and they continued their work on the following days. Many of them were accepted, others were rejected.
This task of examination in the Council was rather a long one. ‘We have not yet received any answer,’ wrote Calvin to Bucer, on October 15, seventeen days after the had been presented. Some people were astonished at these prolix discussions; but Calvin said, ‘I am not greatly disquieted by the delay.’ He thought it natural that some of the council should object to his propositions. ‘Meanwhile,’ said he, ‘we are confident that what we ask will be granted.’ Nevertheless, anxious that the members of the
Council should obtain information from others rather than from himself on the points which seemed to make them hesitate, the reformer suggested a plan which appeared to him advisable, namely, that the Council should previously enter into communication on this subject with the churches of German Switzerland, and should not come to any decision without ascertaining their opinion. He was sure of their support. ‘We earnestly desire that this should be done,’ he added. f118a
At length the Council communicated its remarks. The commission—and in this Calvin was predominant—did not yield on any essential article. It did make, however, some concessions, for example, as to the frequency of the Lord’s Supper. Calvin had asked that it should be celebrated once a month.
It is known that he personally would have liked a still more frequent celebration. The Council insisted on its continuing to be observed only four times a year; and Calvin yielded. He altered and softened some expressions. He thought this course legitimate by reason of the weakness of the time. On the 25th of October, the preachers, probably Calvin and
Viret, brought to the Council the amended Articles, and at the same time addressed to them ‘becoming admonitions praying them to settle and pass them.’ The matter was adjourned to the next day; and the ordinary Council was convoked for that day under the penalty stated in the oath of a
councilor (sous la peine du serment). On October 27, they were still busied with the Ordinances; and this ecclesiastical constitution was finally established ‘as it was contained in writing in the articles.’ On November 9, the scheme was presented by the ordinary Council to the Council of the Two Hundred; and the latter adopted it after making one or two
unimportant amendments. On November 20, it was read to the General Council, in which it passed ‘by a very large majority.’ Consent, however, was not so unanimous as to show that there were no longer any
opponents of these ordinances. According to Theodore Beza, there were some among the people and also among the leading citizens, who, while they had indeed renounced the Pope, had only in outward appearance attached themselves to Jesus Christ. There were, likewise, some ministers who did not venture openly to reject the ordinances, but who were
secretly opposed to them. Calvin, by perseverance and moderation, overcame these difficulties. He showed that not only the doctrine but also the administration of the church ought to be in conformity with holy Scriptures. He supported his view by the opinion of the most learned men of the age—of Oecolampadius, Zwinglius, Zwickius, Melanchthon, Bucer, Capito, and Myconius, whose writings he quoted; but, in a conciliatory spirit, he added that churches which were not so advanced must not be condemned as if they were not Christian. The articles, after the insertion of some trifling amendments and additions, were definitively accepted (January 2, 1542), by the Three Councils. f119
What, then, were the spirit, the aim, and the constitution of the church demanded by Calvin?
The Kingdom of God is the essence of the church. Jesus Christ came to establish it by communicating to fallen men a divine life. The Reformers had this in mind when, in January 1537, they had presented to the Council the first articles concerning the organization of the church, ‘because it had pleased the Lord the better to establish his kingdom here.’ But this kingdom can be established only by means of the church or the assembly of believers. It is, therefore, important that this church should be organized
in conformity with holy Scripture; and this is Calvin’s practical point of view in the new Ordinances. They begin with the following words:—
‘In the name of God Almighty:
‘We, Syndics, Little and Great Councils, with our people assembled at the sound of the trumpet and of the great bell, according to our ancient customs.
‘Having considered that it is a matter worthy above all others of recommendation that the doctrine of the holy Gospel of our Lord should be indeed preserved in its purity, that the Christian church should be duly maintained, that the young should for the future be faithfully instructed, and that the hospital should be kept in good condition for the support of the poor, it has seemed good to us that the spiritual government, as our Lord institutes it by his Word, should be reduced into proper form to be kept among us; and thus we have ordained and established for observance in our own town and territory the ecclesiastical policy set forth below, seeing that it is taken from the Gospel of Jesus Christ.’ f120
Thus Calvin wished to establish the church of Geneva after the model of the primitive church. More than that, it was in the word itself, in the Gospel of Jesus Christ, that he would seek its nature, its rules, and its character. Here is no question of tradition, not even of the most ancient.
This is the characteristic feature of the church as Calvin wished to establish it.
In pagan antiquity legislators had made it their foremost aim to train their peoples for war by exercises adapted to develop their strength and their dexterity. Moses, at the same time that he set forth a living God, the Creator, and his holy will, had been obliged, in order to keep the people from evil, and to represent in figures things to come, to bind them up in a network of numerous ceremonies. The Popes of modern Rome, putting at the head of their system their own infallible and absolute sovereignty, checked the development of the peoples; while, by their indulgences and their absolutions, they loosened the bonds of duty, and struck a blow at morals. Calvin, who knew that sin is the ruin of nations, desired for Geneva the conditions which are essential to the real prosperity of a
people, namely, that it should be good, pure, and sound in body and in mind. His purpose was larger still. He wished to make of the city which received him that which it in fact became—a fortress, capable not only of offering resistance to Rome, but, in addition, of winning the victory over her, and of substituting for her superstitions and her despotism truth and freedom. Nothing less than the salvation of modern Christendom was to be the result of his efforts. In order to make of Geneva a Villafranca, as at a later period it was sometimes named, it was not enough that he should deliver discourses, as had frequently been demanded of him; it was
necessary to watch over this seed of the Word when cast into men’s hearts to the end that it might flourish there. The ruin of Rome had been her separation of morals from faith. Had not the world seen a Pope, John XXIII., when charged ‘with all the mortal sins, infinite in number, and likewise abominable,’ f121 make answer ‘that he had indeed, as a man, committed some of these sins, but that it was not possible to condemn a Pope except for heresy’? Immorality had found its way not only into the abodes of the laity, but into convents, presbyteries, bishoprics, and the palace of the Pope. And thenceforward the Papacy was ruined. Calvin longed for Christianity in its integrity, for its faith and its works. It is not enough that a stream of water be near a meadow. It may pass beside it, and leave it dry. There must be conduits and canals which the water may pass, spread over, and fertilize the lands. Calvin thought that he was bound to do something of this sort for the establishment of the church which he had at heart.
The earnestness with which he insisted on the necessity of a truly
Christian life is, perhaps, the distinguishing characteristic of Calvin among all Reformers. ‘There ought to be perceptible in our life,’ said he, a
‘melody and harmony between the justice of God and our own condition, and the image of Christ ought to appear in our obedience. If we adopt us for his children, it is to this life.’ f122 In the Ordinances he did not stop to demonstrate this doctrine; it was not the place to do so. He kept to the practical side. ‘ With regard to what belongs to the Christian life,’ said he,
‘the faults which are in it must be corrected.’ And, contrary to the common opinion, he adds with regard to the remonstrances to be made,
‘Nevertheless, let all this be carried out with such moderation, that there
may be no severity to burden anyone; and also let correction be only mild (mediocre), to bring back sinners to our Lord.’
Calvin especially sets himself to establish what the ministry in the church ought to be; and in doing this he shows not only what the ministers, but also what the members of the Church ought to be: for St. Paul says to the faithful, Be ye imitators of me, as I also am of Christ. ‘There are,’ says Calvin, ‘four orders of offices which our Lord has instituted for the government of his Church: Firstly, pastors; next, teachers; after them, elders; and, fourthly, deacons.’ f123 He names pastors before teachers; faith first, according to the Scriptures, and afterwards knowledge.
Speaking first of pastors, Calvin insists on the importance of doctrine, or of faith in Christ, since so long as we have not this, ‘we are,’ said he, ‘only dry and useless wood; but all those who have a living root in Christ are, on the contrary, fruitful vines.’ ‘The first thing,’ say the Ordinances, ‘is touching doctrine. It will be right for the ministers to declare that they hold the doctrine approved in the church; it will be necessary to hear them treat particularly the doctrine of the Lord.’ f124 But he takes great pains to show that, he means a living doctrine, and not a dry scholastic dogma. ‘It must be such as the minister may communicate to the people to edification.’ f125 And, as he elsewhere says, ‘since there is no truth if it is not shown by its fruits,’ he desires that minister should teach by his life, ‘being a man of good moral character, and always conducting himself blamelessly.’ f126 On this point he insists. He knows that morals are the science of man; and, nevertheless, as was said at a later period, that ‘in the times we live in, the corruption of morals is in the convents, and in the devotional books of monks and nuns...’ f127 He enlarges, therefore, on this topic, and gives a long catalogue of vices which are altogether intolerable in a minister, the model of the flock. ‘Manifest blasphemy,’ he said, ‘and all kinds of bribery, falsehood, perjury, immodesty, thefts, drunkenness, fighting, usury, scandalous games, any crime entailing civil disgrace, and many other sins besides.’ Any minister who commits these crimes ought to be
deposed from his office, so that a lesson may thus be given to all Christians. He admits; however, that there are vices the correction of which ought to be attempted by brotherly admonition, such as ‘a manner of dealing with Scripture which is unusual, and gives rise to scandal;
curiosity, which prompts idle questioning; negligence in studying the holy
books. Buffoonery (scurrilite), lying, evil-speaking (detraction) licentious words, injurious words, rashness, cunning tricks (mauvaises cauteles), avarice and excessive niggardliness, unbridled anger, quarrelling, etc.’ f128 Calvin has been frequently censured for his severe morality; but a
celebrated French moralist, a member of the Academy, La Bruyere—said,
‘An easy and slack morality falls to the ground with him who preaches it.’
Calvin thought the same.
But he knew that rules and prohibitions would not suffice. He was acquainted with that saying of the wise man of Israel, ‘Train up a child in the way he should go, and when he is old he will not depart from it.’ f129 Thus say the Ordinances—‘At noon on Sundays let there be a
catechizing, that is to say, instruction of young children in all the three churches. Let all citizens and inhabitants be under obligation to bring or send their children to it. Let a certain formulary be provided as a basis of this instruction; that while doctrine is imparted to them, they may be questioned about what has been said, to see if they have really understood and retained it. When a child is sufficiently instructed to dispense with the catechism, let him solemnly repeat the substance of its contents, and thus make a sort of profession of Christianity in the presence of the church.’
f130 Calvin knew and taught that ‘when little children are presented to the Lord, he receives them humanely and with great gentleness,’ and he added
‘that it would be a too cruel thing to exclude (forclorre) from the grace of God those who are of this age.’ He wishes ‘the elders to have an eye to them, that they may watch over them.’ f131 He thus says in his
Ordinances, what a great poet has repeated in his verses’:—
O vous, sur ces enfants, si chers, si precieux, Ministres du Seigneur, ayez toujours les yeux. f132
It is not with children alone that he concerns himself, it is with all the weak. He thinks of the sick. He fears that many neglect to find consolation in God by His word, and die without the doctrine which would then be to them more salutary than ever; and he requires that no one should be sick more than three days without sending for a minister. He takes thought for the poor, and will have the deacons receive and dispense ‘as well the daily alms as possessions, annuities, and pensions.’ f133 He does not forget the sick poor, and will have ‘them cared for and their wounds dressed.’ He ands for the town hospital a paid physician and surgeon, who shall also
visit the other poor. He thinks also of foreigners. Many came to Geneva to escape persecution. He therefore founds a hospital for wayfarers. f134 He demands a separate hospital for the plague. But with regard to beggary, he declares it contrary to good police, and wishes that ‘officers should be appointed to remove from the place the beggars who would offer resistance (belistrer); and if they were rude and insolent (qu’ils se
rebecquassent)’ he demands that they should be brought before one of the syndics. f135 With respect to the last class of the unfortunate, prisoners, he wishes that every Saturday afternoon they should be assembled for admonition and exhortation, and that if any of them should be in chains (aux ceps) and it is not thought advisable to remove them, admission should be granted to some minister to console them; for if it is put off till they are to be led out to die, they are often so overcome by terror that they can neither receive nor understand anything. f136
For these functions and for others, great care must be taken in the choice of men for the ‘four orders of offices which the Lord has instituted for the government of his church.’
‘No one is to intrude into the office of a minister without a call.’ We have seen that the examination turns on doctrine and on morals. There is no room for hesitation in regard to this: but there was in Calvin’s mind some doubt as to the mode of their election. He had always acknowledged that two orders ought to have a share in it: the pastors and the people. But in the Institution chretienne, in which he speaks in general terms, he insists that the common freedom and right of the church (du troupeau) shall be in no respect infringed or diminished. He desires that ‘the pastor should preside at the elections, in order to lead the people by good counsel and not for the purpose of cutting out their work for them according to their own views, without regard to others.’ ‘The pastors,’ he adds, ‘ought to preside at the election in order that the multitude may not proceed in a frivolous, factious, or tumultuous manner.’ f137 Calvin in the Ordinances went beyond this rule. He established ‘that the ministers should in the first instance elect the man who was to be appointed to the office; that
afterwards he should be presented to the Council; and that if the Council accepted him, he should be finally introduced to the people by preaching, to the end that he might be by the common consent of the faithful.’ f138 Assuredly the right of the church was hereby curtailed. Calvin might be