Calvin The Author.
His Church Catechism.
His Respect For The Intellect.
At the same time that he showed this indefatigable activity in
his personal relations, Calvin continued to communicate with all
the reformed churches, and the whole European public, by means of
his written works. He revised and completed his great book, the
'Institutes of the Christian Religion.' He wrote commentaries on
all the books of the New Testament, and on some of the more
important of those in the Old Testament; among others on the
Pentateuch, the Psalms, and several of the Prophets. Historical
and philological criticism was at that time in its infancy, and
we do not find any striking evidence of its existence in Calvin's
Commentaries, but they show the most intelligent appreciation of
the moral and religious signification of the sacred volume, and
of the practical applications which Christians ought to draw from
it. He also published, either as sermons or special
dissertations, various works in support of the theories which he
had already put forth on certain great questions, such as the
Lord's Supper, free-will, predestination, and others. He carried
on with great ardour all the theological controversies in which
he had engaged, whether they were with Catholic adversaries of
the Reformation, with Protestant opponents of his own special
doctrines, or on the subject of the disagreements between the
reformers themselves.
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In these different scenes of action he sometimes displayed a
noble spirit of conciliation, and at others the greatest
intolerance and most unmeasured violence. I do not intend to give
any detailed account of his different works. They were collected
at Geneva in 1617, and at Amsterdam from 1667 to 1671, in two
folio editions; the second of these is far better than the first,
but they are both incomplete and often faulty. Several learned
French and German editors, among others the eminent historian and
Professor of Theology at Strasburg, M. Edouard Reuss, are
preparing a new edition, published at Brunswick. The first seven
volumes, quarto, have already appeared, and this edition will be
in every respect infinitely superior to all that have preceded
it. I mention these large collections in order to give the reader
some insight into the numerous and varied literary works with
which Calvin was occupied, and which must be added to his
extensive correspondence, political struggles, daily labours,
preaching and religious instruction.
I will pause for a moment to consider one of these numerous
works; not only on account of its high moral value, but because
it formed part of the important system of public instruction
which Calvin inaugurated at Geneva after he had established the
Reformation. It is entitled, '_Catechism of the Church of
Geneva, for the instruction of children in Christian Doctrine;
written in the form of a dialogue in which the minister asks
questions and the child answers_.' It was published in 1545.
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This catechism aimed at much more, and was quite on a different
plan from that published by Calvin in 1538, consisting of a
certain number of paragraphs in which the fundamental doctrines
and rules of the Protestant Church and Christian life were
briefly stated. In the Catechism of 1545, Calvin changed the
form, and extended the plan of the work. By the arrangement in
questions and answers, the book became a true catechism, fitted
for the instruction of youthful Protestants. It was fundamentally
a treatise on dogmatic theology, in which all the doctrines of
Calvin's great work, the 'Christian Institutes,' were reproduced
in the form of elementary instruction. The peculiarity of such a
method is that all the information is given by the pupil, _the
child_, as Calvin says, and that the only aim of the master's
questions is to bring out this information in a logical and
scientific form. The child thus seems to be teaching the master,
and certainly shows how far the master has been already well
taught. It is a very anomalous position, and becomes still more
so when the master's queries lead the child to discuss some of
the most difficult theological questions, and to uphold doctrines
which are disputed even among the most eminent theologians.
Calvin made his catechism serve not only for instruction in the
fundamental doctrines of Christianity, in its historical,
spiritual, and moral truths; but also for the propagation of
those parts of his theological system which were beset with
difficulty and controversy. In my eyes this is a very grave
defect; at the same time, however, Calvin's catechism has one
important characteristic, admirably suited for its purpose:--it
is not philosophical discussion, it is religious instruction.
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I open some of the most highly approved catechisms, Protestant or
Catholic, and I find as the very first question, at the beginning
of one of them, 'What is God?' [Footnote 132]--in another, 'Are
we certain that there is a God, and by what proofs may we
convince ourselves of his existence?' [Footnote 133]
[Footnote 132: _Instruction Chrétienne_, used in the
Church which has adopted the Confession of Augsburg, and said
to have been revised by one of its most eminent
representatives, the late M. le Pasteur Verny, p. I.]
[Footnote 133: _Catéchisme de Montpellier_, i. 10, 11
(1769).]
These questions involve philosophical research. Calvin proceeds
in a very different manner: he does not seek God, he knows him,
possesses him, and takes God as his starting-point. God the
creator, man his creature, and the relation of man to God, these
form the fundamental facts and natural basis of the history,
doctrines, and laws of Christianity. Calvin's catechism commences
thus: 'What is the chief end of human life?'--'To know God.' And
this first assertion is the mainspring of all the principles and
religious duties which are afterwards presented, not as the
discoveries of the human mind, but as communications made by God
in order to meet man's aspirations, and enable him to regulate
his life. It is neither a scientific method, nor is the catechism
a philosophical work: it contains the assertion of a real,
immemorial, universal and historical fact, and explains the
consequences of that fact. It is the natural and legitimate
method of imparting religious instruction, inherent in the very
first principle of all religion; it is specially in harmony with
the origin and history of Christianity, and no one has ever
recognised its power or proved its efficacy more fully than
Calvin.
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Although Calvin gave the first place in his heart and thoughts to
theology, he was not exclusively engrossed by it. He knew too
much of human nature and human society not to give great
consideration to their different claims and wants. Moreover, he
entertained great respect for the human intellect, and looked
upon its full development as essential to the accomplishment of
the destiny of man and the glory of God. Literature and social
science, all great intellectual labour and all large utterance of
thought, had great value in his eyes, and attracted him
powerfully.
Geneva was not exclusively occupied by its republican efforts to
obtain national independence, but from the very commencement of
the fifteenth century was influenced by the revival of literature
which then took place, and the prevailing taste for classical
studies. In the year 1428, François de Versonnay, a citizen of
Geneva, founded a college there, in the following words: 'I look
upon instruction as a useful work; it dispels ignorance, disposes
the mind to wisdom, forms the manners, instils virtues, and is
favourable to the good administration of public affairs.
Nevertheless, up to the present time, Geneva has been entirely
deprived of this benefit for want of a public building,
conveniently situated, and able to hold all the pupils. To remedy
this defect I have set aside part of the worldly goods which
Providence has granted me.' And the college was thereupon
founded. Grammar and Aristotle's Logic were taught in it, and the
liberal arts, that is poetry and a knowledge of the works of
ancient authors. It prospered for several years; but towards the
end of the fifteenth century, and during the commencement of the
sixteenth, civil discord, danger from without, and want of means
caused it to fall into decay.
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Several attempts to restore it were fruitless; and on the 3d of
January, 1531, at the height of the troubles of the Reformation,
'the Rector having left the city, and no application being made
for an appointment which on account of the small number of pupils
was not at all profitable, the Council decided upon closing the
school until fresh orders were given concerning it, as the
children were very destructive.' [Footnote 134]
[Footnote 134: Gaberel, i. 493-498.]
With the exception of a few attempts made by Farel towards the
re-establishment of the College, this was the condition of public
education in Geneva, when Calvin returned from Strasburg and took
up his abode there in 1541. In the following year, 1542, he
proposed to the Council: 'In the first place to extend and
improve the College, and also to establish an academy in which
the citizens and strangers might pursue more advanced and
important studies.' He thus from the first disclosed his whole
plan; which was that the College should consist of an elementary
and a classical school, and that there should be an
_academy_ or university above it. But the times were stormy;
political and theological contests were all-absorbing; there was
a lack both of men and means, and sixteen years passed before any
step was taken beyond the purchase of a house for the projected
university. At length in 1558 the theological disputes were
terminated, and the Libertines, who were completely defeated, had
withdrawn from the contest.
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Calvin again submitted his proposition to the Council, asking
them to take measures for procuring the necessary funds, and
offering to assist in obtaining them. The Council summoned the
notaries, 'in order to give them express commands that for the
future, in drawing up wills, they should exhort their clients to
leave a legacy for the support of the College.' They also set
apart for this purpose a portion of the fines inflicted in the
courts of justice. Calvin himself made a house-to-house
collection, explaining fully the nature of the two establishments
for which he was soliciting contributions. At the end of six
months he presented the sum of ten thousand and twenty-four
florins to the Council. [Footnote 135]
[Footnote 135: From 1,200_l_. to 1,600_l_.--some
30,000 or 40,000 francs.]
The work was immediately commenced, and the buildings were
planned and laid out. Calvin had only just recovered from a very
serious illness, but he insisted on being carried to the
building, where he exhorted the workmen, and watched their
progress from day to day; as active and influential in the public
streets as in the Council chamber. The old college building was
prepared for the reception of pupils. An unforeseen event was the
means of providing Geneva with professors for the _academy_
or university. The Government of Berne quarrelled with the
majority of the pastors and professors of Lausanne on the subject
of the right of excommunication. Many of the most eminent among
them--Beza, Viret, Chevalier, Tagaut, and Berault--left Lausanne,
and asked hospitality from Geneva. Calvin received them all
gladly, and those who would be of use to the new university, with
special warmth. Beza, who was already celebrated, was appointed
rector of the university and professor of theology; Chevalier was
named Professor of Hebrew, Tagaut of philosophy, and Berault of
Greek.
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When all was thus completed, professors and material means
provided, a solemn festival on the inauguration of the new
institution was fixed for the 5th of June, 1559. Laymen and
ecclesiastics, pastors, professors and students, magistrates and
burgesses, assembled in St. Peter's church; Calvin was there,
weak and exhausted by the sufferings which he had undergone for
many months, and from which he was only beginning to recover.
After an address, in which the magistrates congratulated their
city on becoming 'at the same time the mother of science and of
piety,' Beza spoke first, and as rector, addressed himself
especially to the students: 'I implore you, in the name of God,'
he said, 'not to be unfaithful to yourselves. There is a
celebrated saying of Plato's that knowledge, if separated from
justice and virtue, is only skill and not truth. Nothing is more
natural than that pagan philosophers should have been unable to
conform fully to all that this maxim implies. But you--how can
you excuse yourselves if you fall short of it?--you who have
sucked in the pure knowledge of God and of his truth with your
mother's milk. You are assembled here, not like the Greeks, to
take part in the exercise of intellectual dexterity or to behold
the display of noble physical powers, but to undertake the
earnest study of the highest truths and the most excellent
sciences, to fit yourselves for glorifying the name of God, for
becoming the blessing and ornament of your country: you have come
here that at the last day you may, with all confidence, give an
account to the Lord of the holy combat to which he has called
you.'
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Calvin rose, added a few words, 'brief, clear and weighty,
according to his custom;' he thanked God for the success of the
work, expressed his gratitude to all who had given help, and
closed the meeting by a prayer, in which he invoked the
protection of God on the institution.
Calvin's prayers were answered from the very first by the success
of the academy. 'There was a hall in the cloisters of St. Peter's
church, in which classes were held, and the number of pupils
attending them was so great, that the Council set apart the
chapel of Notre Dame la Neuve, which was, after that, called the
_auditorium_. A hundred and nine students received
instruction from the new professors, and more than eight hundred
theological students, consecrated to the propagation of the
Gospel in France or Germany, gathered around Calvin.' [Footnote
136]
[Footnote 136: Gaberel, i. 507.]
This brilliant beginning was followed by permanent success;
Calvin's system of public education has existed and prospered in
Geneva for more than three centuries. He was not able at first to
give it so large a development as he desired. He wished to
establish schools of law and medicine in the University, and also
of all the higher studies, but he could find neither the
necessary professors nor the funds. At a later period, however,
the University of Geneva was honoured by the presence of many
men, illustrious in the world of science; Isaac Casaubon, Joseph
Scaliger, and Hottoman were there, as professors of Greek, of
philosophy, and of law. In our own day, Bonnet, De Saussure,
Pictet, and De Candolle have shed upon Geneva the light and fame
of their studies in natural science.
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The educational establishments of Geneva were so vigorous, and so
firmly rooted in their native soil, that they withstood the
effect of revolutions which changed the face of the country. My
mother, guided by her great intelligence and entire devotion to
my education, took me to Geneva in 1799, in order that I might
obtain a classical and complete education, for which there was
not at that time any facility in France. Geneva had then become a
French Department; but the college, the university, the
lecture-halls for literature and philosophy, had survived the
fall of its national existence. The republic of Geneva had
disappeared, but the religious reformation and the system of
public education established by Calvin, the theological and
scientific professorships which he had founded, were still in
existence, and doing good work. Internal revolutions have again
changed the face of Geneva, but Calvin's work goes on; his
anniversary is still celebrated, and a new building has been
recently dedicated to the cause which he promoted, and to the
honour of his name.
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