The Courage of Calvin

The Libertines who resided in Geneva at the time of John Calvin were also known as Perrinists because they followed Ami Perrin. They were the single largest group in Genevan politics though not an outright majority. They opposed the insistence of the Church in Geneva to exercise discipline in the lives of the city’s citizens and acted as the sworn enemies of Calvin. Perrin and several of his allies were elected to the city council in 1548. They sought to discredit Calvin in any manner they could and stirred up antagonism against the religious refugees who were pouring into Geneva.

Prior to Perrin’s election, on December 16, 1547, the Libertines gathered with arms in the Senate House in an attempt to bring charges against Calvin and end his life. When it appeared they would succeed, the Reformer appeared, and they began to scream for his immediate death. Calvin unbuttoned his shirt, declaring, “If you want blood, there are still a few drops here. Strike then!” No one moved. Calvin then climbed the stairway and addressed the Council of Two Hundred which was still in session. After his address, he walked down the steps and called for silence and then addressed the crowd. Leaving many in tears with his oratory, the crowd exited in silence. It was not always silent for Calvin, however, as many of the Libertines would often fire their guns at night at his house and set their dogs on him in the streets.

Having failed to take Calvin’s life, the Libertines attempted to dispatch the pastor-theologian in other venues. A major confrontation resulted between Calvin and the Council of Two Hundred over the excommunication of Philibert Berthelier. Berthelier was the Council’s secretary. Though the consistory of the Church of Geneva excommunicated the secretary in 1551, the State Council granted him absolution in 1553. The Sunday following his state absolution, Berthelier appeared in the Church for the communion service. At the close of his sermon, Calvin declared emphatically he would never profane the sacred ordinance by serving it to one who had been excommunicated. Quoting John Chrysostom, he maintained, “I will lay down my life before these hands give the sacred things of God to those who have been branded as despisers.” A mob of Libertines rushed the Lord’s Table. One brandished a sword, threatening, “Administer communion to us or you will die.” Calvin spread his arms over the elements, telling them they could cut off his arms and spill his blood, but they could never force him to dishonor God by profaning the Lord’s Supper. All was silent until Perrin ordered Berthelier to refrain from communion. The Libertines withdrew and the congregation celebrated the sacred ordinance in profound silence.

Perrin and the Libertines loathed the non-Swiss refugees pouring in from all over Europe due to Calvin’s presence. The policy in Geneva towards immigration, due to Calvin’s influence, differed sharply from that in Zurich, Bern and Basel. Geneva opened its gates to individuals seeking refuge from the severe persecution raging against evangelicals and other religious dissidents in Italy, France, England and the Netherlands. Between 1547 and 1559, residence was granted to 5,017 individuals. The Libertines resented the presence of the refugees, who desired to reside in the same city as the famed Reformer and to sit under his preaching. Their swelling presence threatened the political power of the Libertines.

Not all refugees were strictly evangelical, let alone orthodox. Many of the Italians were, or became, Anti-Trinitarian. A former law professor from Padua, Matteo Gribaldi, held that Christ was of a different essence than the Father and was expelled from Geneva by the Council. Giovanni Valenti Gentile was brought up on similar charges before performing penance and leaving the city of his own accord. In 1557, Giorgio Biandrata and Giovanni Paolo Alciati dissented against Trinitarian theology. Alciati was so bold as to claim Trinitarians “worshiped three devils.” The Italian congregation, along with Calvin and two magistrates, took steps to excommunicate the pair. The two moved to Bern, and Biandrata eventually became a principal founder of Unitarianism in Poland and Transylvania. Lelio Sozzini (Socinus), uncle of Fausto Sozzini (the Unitarian for whom the heresy Socinianism is named), visited Geneva several times beginning in 1548. He carried on friendly discussion with Calvin in which he expressed a skeptical attitude towards orthodoxy. After a decade of such discussion, and despite strident disagreement, Calvin recommended Sozzini to the favor of Prince Raziwill of Poland. After visiting Poland, Sozzini moved to Switzerland and was befriended by Heinrich Bullinger until his death (AD 1604). Calvin and the magistrates viewed these individuals as religious inquirers, and their attitude towards them was courageously tolerant concerning the historical period.

These individuals, however, are rarely discussed when it comes to Calvin and Geneva. Rather, the name of Michael Servetus, who was burned at the stake in Geneva for his religious views, is invoked. Servetus’ anonymous work, Christianismi Restitutio (The Restitution of Christianity), attacked the fundamental doctrines of Christianity such as the Holy Trinity, original sin and justification by faith. Long before reaching the gates of Geneva, Servetus was a celebrated heretic, having been arrested and tried by Roman Catholic authorities in Vienne, France, and sentenced to execution in 1553. Escaping imprisonment the night prior to the set execution date, he fled to Geneva despite previous warnings from Calvin to never enter the city. He hid his identity for about a month and then attended a church service where he was recognized and arrested.

The Libertines took advantage of the situation, believing the case of Servetus provided them with an opportunity to undermine Calvin’s influence in the city and authority in the Church. Servetus’ trial lasted two months, during which time Perrin and his followers realized they made a grave error. Servetus’ views were so radically unorthodox there was no way they could support him and further their cause. Found guilty, Servetus was sentenced by the full session of the civil Council. Prior to sentencing, the Magistracy consulted with the authorities in Berne, Zurich, Basel and Schaffhausen. Each of these governments, along with all the other Protestant cantons, agreed Servetus was guilty of heresy and should receive capital punishment. The major Reformers of the period (Melancthon, Bucer, Bullinger and Farel) concurred with the decision as well. Calvin met with Servetus at the request of the accused, received apologies from him, and prayed for him. Although he consented to capital punishment, Calvin requested the Council to grant the heretic a more merciful death than being burned at the stake. The Council refused.

As a last gasp in 1555, the Libertines attempted a coup against the government and called for the massacre of the refugees. Such anarchy proved too fanatical for the Magistracy in Geneva, who exiled the Libertines forcibly. Perrin and his associates retreated to Bern. Geneva experienced tremendous internal peace following their departure, causing Theodore Beza to remark, “It is said that the devil departed with the fugitives.” Through this entire period, Calvin exhibited courage. Courage in facing menacing crowds, courage in demonstrating vital hospitality to those seeking asylum, courage in guarding the Lord’s Table, courage in permitting religious inquirers to inquire, courage in ministering to his enemies. Calvin was by no means perfect. At times he was blunt, overbearing and irritable. Nonetheless, one may see courage in Calvin which was the result of his conviction – conviction seeking to honor God in all things.

Advertisement