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Theodore Beza, Calvin’s close friend and successor in Geneva, was the quintessence of French politeness. He was the best fitted of all the Reformers to stand and defend Protestantism before the King and Queen of France. He was not only a Christian gentleman, he was also one of the most learned scholars of his day. And, he was the last of the 16th century Reformers, living more than a quarter of a century after the others had died.
Beza was born in Vezelay, France on June 24, 1519. He went to school at Orleans and studied under Melchior Wolmar who had such an impact on Calvin ten years earlier. Now he was the teacher of the boy who would be Calvin’s successor. Wolmar influenced Beza to read the Bible, thus preparing him for Protestantism and the Reformed Faith. Beza was not converted immediately, but Wolmar’s influence never left him, keeping him from becoming a man of loose morals, as were most young French gentlemen. Wolmar was to Beza what Wyttenbach was to Zwingli.
Theodore Beza, Calvin’s close friend and successor in Geneva, was the quintessence of French politeness. He was the best fitted of all the Reformers to stand and defend Protestantism before the King and Queen of France. He was not only a Christian gentleman, he was also one of the most learned scholars of his day. And, he was the last of the 16th century Reformers, living more than a quarter of a century after the others had died.
Beza was born in Vezelay, France on June 24, 1519. He went to school at Orleans and studied under Melchior Wolmar who had such an impact on Calvin ten years earlier. Now he was the teacher of the boy who would be Calvin’s successor. Wolmar influenced Beza to read the Bible, thus preparing him for Protestantism and the Reformed Faith. Beza was not converted immediately, but Wolmar’s influence never left him, keeping him from becoming a man of loose morals, as were most young French gentlemen. Wolmar was to Beza what Wyttenbach was to Zwingli.
Theodore Beza, Calvin’s close friend and successor in Geneva, was the quintessence of French politeness. He was the best fitted of all the Reformers to stand and defend Protestantism before the King and Queen of France. He was not only a Christian gentleman, he was also one of the most learned scholars of his day. And, he was the last of the 16th century Reformers, living more than a quarter of a century after the others had died.
Beza was born in Vezelay, France on June 24, 1519. He went to school at Orleans and studied under Melchior Wolmar who had such an impact on Calvin ten years earlier. Now he was the teacher of the boy who would be Calvin’s successor. Wolmar influenced Beza to read the Bible, thus preparing him for Protestantism and the Reformed Faith. Beza was not converted immediately, but Wolmar’s influence never left him, keeping him from becoming a man of loose morals, as were most young French gentlemen. Wolmar was to Beza what Wyttenbach was to Zwingli.
the place of beza in the 16 th century reformation T heodore Beza, Calvins close friend and successor in Geneva, was the quintessence of French politeness. He was the best tted of all the Reformers to stand and defend Protestantism be- fore the King and Queen of France. He was not only a Christian gentleman, he was also one of the most learned schol- ars of his day. And, he was the last of the 16 th century Reformers, living more than a quarter of a century after the others had died. the birth, preparation and conversion of beza Beza was born in Vezelay, France on June 24, 1519. He went to school at Or- leans and studied under Melchior Wol- mar who had such an impact on Calvin ten years earlier. Now he was the teach- er of the boy who would be Calvins successor. Wolmar inuenced Beza to read the Bible, thus preparing him for Protestantism and the Reformed Faith. Beza was not converted immediately, but Wolmars inuence never left him, keeping him from becoming a man of loose morals, as were most young French gentlemen. Wolmar was to Beza what Wyttenbach was to Zwingli. John Calvin Theodore Beza 25 Counsel of Chalcedon Issue 4 2010 Calvin & Beza Gods providence nally made Beza bow in submission to Jesus Christ and His Word. He was greatly aected by the death of his older brother. Ten he became seriously ill, so severe that for a time he thought he would soon die. Re- membering his worldliness and sinful condition, he came under deep convic- tion and out of that he came to Christ. Like Zwingli, Beza came to Christ after a serious illness. Wolmars Savior be- came his.- Good, p. 88 From that moment on Beza was a diligent and loving student of the Bible. As time went on he could repeat from memory the entire book of Psalms in He- brews and all of Pauls epistles in Greek! the ight of beza from france and his role in lausanne Like Calvin, he had to ee France be- cause of the placard incident. He ed to Geneva, arriving there October 24, 1548. Because of the inuence of Peter Viret, Beza was appointed professor of Greek at the University of Lausanne, where he taught for the next nine years. Even at this early date Calvin expressed his high esteem for Beza in a letter to Farel, when Beza was ill with the plague: I would not be a man if I did not return his [Bezas] love who loves me more than a brother and reveres me as a father, but I am still more concerned at the loss the church would suer if in the midst of his career he should be suddenly removed by death, for I saw in him a man whose lovely spirit, noble, pure manners, and open minded- ness endeared him to all the righteous. I hope, however, that he will be given back to us in answer to our prayers.- quoted by Hanko, p. 182 the long ministry of beza in geneva Calvin needed Beza in Geneva. Tere- fore, in 1559, when Calvin opened his famous Academy, Beza became its rst headmaster. He taught there from 1559-1599 and was headmaster from 1559-1563. He pastored the church in Geneva from 1559-1605. From 1564- 1580, was the moderator of the com- pany of pastors in Geneva after Calvins death. Beza had as his students, both John Knox and Jacob Arminius, who, although he studied under Beza, never imbibed Bezas teachings and returned to the Netherlands to spread his own poisonous doctrines.- Hanko, p. 182 the remarkable ministry of beza among the huguenots Beza had a long ministry with the Hu- guenots in France. It is impossible to determine how many trips he made to France, even during dangerous times, or how many years he spent among them. When not receiving French refu- gees into his home in Geneva, he endan- gered his own life by going to France and preaching the Reformed gospel, marching with their armies, writing in their defense and attending their pres- byteries. He moderated the last French Reformed synod in La Rochelle before the St. Bartholomews Day massacre, making further synods impossible. Counsel of Chalcedon Issue 4 2010 26 Calvin & Beza the historic colloquy of poissy and bezas presence His most important service to the Hu- guenots, and the greatest event in his life was in 1561 was also one of the most dramatic moments in the history of the Reformation: the Colloquy at Poissy, near Paris. James Good described this event in his book FAMOUS REFORM- ERS OF THE REFORMED AND PRES- BYTERIAN CHURCHES, p. 88f-- Tis reveals Bezas missionary zeal, for he wanted to convert the court of France to Protes- tantism in the hope that France would follow. What a contrast! Tirteen years before he had left France for exile, and not it was the king who invited him to return. For the king of France was willing to give Protestant- ism a hearing. Te Protestants of France looked around for a man who could measure up to such an occasion. Calvin could have done it, but he was too sickly to leave Geneva; and besides, he had so many en- emies in France that it would have been [too] dangerous. So Beza was chosen, and no one was better tted by grace, elo- quence and learning than he. --the famous Colloquy took place September 9, 1561. No more magnicent assembly could have been present. Tere was the boy king, Charles IX, his mother, later the infamous Catherine de Medici, and all the nobles of the court in all their brilliant costumes. Tere were also the great dignitar- ies of the Catholic Church in their most gorgeous robes. And there stood Beza, the Christian courtier, the best apologist of the Protestants, [along with Peter Martyr Vermigli]. As Beza reached the rail before the gathered court, he and his col- leagues knelt on the oor and prayed aloud the beautiful Hu- guenot confession of sin. 1 Its 1. Te Huguenot Confession of Faith (From the old French Bible of Dr. W. Henry Venable): Lord God, Eternal and Almighty Father, we confess and acknowledge without feigning or pretense before your Holy Majesty that we are poor sinners, conceived and born in iniquity and corruption, inclined to do evil, useless for all good; and that, of our vice, we transgress endlessly and ceaselessly your holy commandments, and by so doing we acquire by your just judgment, ruin and perdition upon ourselves. However, Lord, we are displeased with ourselves and our vices with true repentance, desire that your grace may grant us help in our calamity. May you be willing to have pity on us, God and Father, Theodore Beza 27 Counsel of Chalcedon Issue 4 2010 Calvin & Beza beauty made a profound im- pression. And then with won- derful eloquence, grace, and great ability, he summarized before the Catholic court the faith of the Protestants. He was listened to respectfully until he came to speak about the Lords Supper, until he happened to say that the body of Christ is as far removed from the Lords Supper as the heavens are from the earth. Te Catholic prel- ates broke out with the excla- mation, he has blasphemed, and for a few moments there was much confusion. But the queen-mother commanded silence. Having nished his ad- dress he presented to the King a copy of the Confession of the Huguenot Church, the Gallic Confession. Ten occurred an- other sensation. Te leader of the Catholics, Cardinal Tourn- on, asked that Bezas words be not accepted, at least until a day had been appointed in which they could be answered. Te queen-mother said, We kind and full of mercy in the name of your son Jesus Christ our Lord: and by erasing our sins and stains, make us whole and increase in us from day to day the graces of the Holy Spirit, in order that, recognizing from our whole heart our unrighteousness, we may be touched by displeasure, which cause in us true repentance, which mortifying us to all sins, produce in us fruits of righteousness, which may be acceptable through the same Jesus our Lord. Amen. (Translated by Maria S. Venable (Mara), April 9, 2009, Year of our Lord! Mara is a member of Chalcedon Pres- byterian Church.) are here to hear both sides. Re- ply to the address of Mr. Beza. But the cardinal was afraid to answer Beza, and so the famous Colloquy closed. Never perhaps in the history of Protestantism was such a magnicent defense made before so magnicent a court. Beza remained in France for a year and a half, counsel- ing the Huguenots in their rst civil war.- p. 89-90 When Beza entered the meeting at Poissey, the Cardinal of Tournon said, Here come the dogs of Geneva. Beza replied, It is necessary that there be dogs in the Lords ock to guard against the wolves. When the Cardinal of Ferrara, the grandson of Pope Alexander VI, ar- rived, he entered with an entourage of 600 knights. He came to buy the con- ference for the pope. At a private meeting between Beza and the queen mother, he challenged the idea that the authority of the church was superior to that of Gods word. Ver- Pope Alexander VI Counsel of Chalcedon Issue 4 2010 28 Calvin & Beza migli pled for freedom of doctrine and practice regarding the Lords Supper, pending the development of a consensus in an atmosphere of brotherly love. Te queen agreed! But the situation quickly fell apart leaving the queen in tears. Tis conference was the last great religious colloquy of the 16 th century. Poissey and its failure marked the waning of moderation and irenicism, the break- down of communication, the loss of con- tact, the hardening of religious frontiers, estrangement.- Di Gangi, p. 172 Cardinal Lorraine, Frances chief opponent of Protestantism said of Beza: I could well have wished either that this man had been dumb or that we had been deaf. Hanko, p. 183. In a confrontation with the bloodthirsty persecutor of the Huguenots, the duke of Guise, Beza made this memorable statement: Sire, it belongs, in truth to the church of God, in the name of which I address you, to suer blows, not to strike them. But at the same time let it be your pleasure to remember that the church is an anvil which has worn out many a hammer.- Hanko, p. 183 the rich legacy of beza: His life of calvin When John Calvin died in 1564, Beza preached his funeral sermon. And one of the richest treasures Teodore Beza has left us is his Life of Calvin, which has a charm and attraction which is unique. He was one of a handful of men who knew Calvin intimately over the last years of his ministry in Geneva. While there is a certain simplicity, al- most naivety, about the way in which he chronicles his heros life from one year to the next, at the same time Bezas biography breathes the spirit of an eye- witness and a personal friend. For that reason it has unique value both as bi- ography and history. It has the quality about it which could only be injected by a man who had shared in some mea- sure the conicts through which God brought Calvin, and shared with him too that almost inexpressible sense of realizing that one is caught up in some signicant work in which God himself is engaged.- From the Publishers Pref- ace, of Bezas Life of Calvin, reprinted by Te Banner of Truth Trust. Bezas Life of Calvin concludes with these words: Having been a spec- tator of his conduct for sixteen years, I have given a faithful account both of his life and of his death. I can now declare that in him all men may see a most beau- tiful example of the Christian character, an example which it is as easy to slander as it is dicult to imitate.- p. 68 the productions of bezas pen Beza became famous for his tragic-com- edy play, A Tragedie of Abrahams Sac- rice, on Abrahams sacricing of Isaac. 29 Counsel of Chalcedon Issue 4 2010 Calvin & Beza Calvin enjoyed Bezas plays and poems but he encouraged him to dedicate his talents to the service of the church. Beza was a prolic writer. His amount of his daily work and literary output were straggeringly. He wrote dramas, satires, polemical treatises, Greek and French grammars, biogra- phies, political treatises, commentaries and theological works. He edited an annotated text of the Greek New Tes- tament which he bequeathed to Cam- bridge University in England, which text received his name: Codex Bezae. He edited the publication of Calvins letters and wrote a defense of the killing of Servetus, the heretic who denied the Trinity and was burned at the stake in Geneva by the order of the [city] coun- cil. He defended Presbyterian church polity against the hierarchism of the Church of England. He refuted the Lutheran doctrine of the Lords Sup- per, defended predestination against the heretic Castellio, and defended the doctrine of the Trinity against the Ital- ian heretic Ochino. His pen was sharp and often lled with the ink of satire; his enemies feared him.- Hanko, p. 184 His enemies, because they feared him, did all they could to discredit him, to this day. Tey accused him of im- morality, and Roman Catholics made sure that these unfounded rumors were spread far and wide. Eorts were made to persuade him to return to the Ro- man Catholic Church. In 1597, when he was an old man, a certain man, named Francois, came to Geneva for this very purpose. Although this zealous young man was skillful and usually successful in debates, he failed to persuade Beza. When his arguments did not work, he tired to bribe Beza to return to Rome with a yearly pension of 4000 gold crowns, a sum twice as much as the value of all Beza owned. Beza could not tolerate this insult. Politely but emphat- ically, Beza told Francois: Go, sir; I am too old and too deaf to be able to hear such words.- quoted by Hanko, p. 185 We are told today by some Refor- mation scholars, that Beza altered Calvins theology. Tis is nonsense. Te two men worked together in peace and harmony for many years in Geneva and the Academy. Beza read what Cal- vin wrote, and Calvin read what Beza wrote. Who can know the many dis- cussions they had between them on all matters of the truth? Not one word can be found in all the records that Calvin disagree with Beza on any one point. Yet the slander goes on. Some even call Beza the father of Hyper-Calvinism. If Beza was a Hyper-Calvinist, then so was Calvin himself. It is a slander which is easily refuted. Sovereign, un- conditional and particular grace, which Beza so ardently taught, is the truth of Scripture.- Hanko, p. 185 the involvement of beza in the war against idols and the nicodemites Beza stood shoulder to shoulder with Calvin against the Nicodemites and in the war against Roman Catholic idolatrous worship. After Calvins death Beza defended and expanded Calvins answers to idolatrous worship. Beza de- scribed Nicodemism as follows: At this time there were some persons in France, who, having fallen away at rst from fear of persecution, had afterwards begun to be satised with their Counsel of Chalcedon Issue 4 2010 30 Calvin & Beza conduct as to deny that there was any sin in giving bodily attendance on Popish rites, provided their minds were de- voted to true religion. Tis most pernicious error, which had been condemned of old by the Fathers, Calvin refuted with the greatest clearness Te conse- quence was that from that time, the name of Nicodemite was ap- plied to those who pretended to nd a sanction for their miscon- duct in the example of that most holy man, Nicodemus.- quoted by Eire, p. 236 Some French Protestants agreed with Calvins assessment and the choice he gave the Nicodemites: leave the Ro- man Catholic Church at meet for wor- ship according to the Word of God in private homes, even at the risk of your life; or migrate to other countries like Switzerland and Germany, where Prot- estants had freedom of worship. Oth- ers felt he was harsh and insensitive. Beza gives this report in his book on church history: Tere also arose at that time [1545] a question among some men of rank in Paris who had a knowledge of the truth. Tis was occasioned by the fact that John Calvin, know- ing how many people deluded themselves there about their inrmities, even to the point of polluting themselves with the manifest abominations of the Roman Church, had burdened them with a certain treatise [the EXCUSE] that was too bit- ter for their taste. Tose there who would later be called Ni- codemites maintained that one could attend Mass, providing that ones heart did not consent to itand who knows what other conditions. Te others, in contrast, said that one should serve God purely with body and soul, guarding oneself from all pollution. Tis disagreement resulted in the sending of an emissary not only to Geneva and Switzerland, but also to Strasbourg, and even to Sax- ony; and all these responses were later published together.- quoted by Eire, p. 246 Calvin wrote several books and treaties on this subject which embroiled him in a lifelong struggle against compromise with Catholicism Calvins adamant refusal to accept compromise helped establish French Protestantism as a separatist religion and laid the founda- tions for a vibrant Huguenot Church.- Eire, p. 250 Calvinism strongly opposed the idols of the Roman Catholic Church and the oppression they came to rep- resent. Soon was developed a Biblical and Reformed theory of resistance to tyranny and idolatrous rule. Te most famous Huguenot book on the subject was written by Philippe DePlessis- Mornays book, VINDICIAE CONTRA TYRANNIS, i.e., THE VINDICATION OF LIBERTY AGAINST TYRANTS, written in 1579. It claimed that if a king neglects God, if he goes over to the en- emy, and is guilty of felony [idolatry] to- wards God, his kingdom is forfeited of right and is often lost in fact.- quoted by Eire, pl. 299 31 Counsel of Chalcedon Issue 4 2010 Calvin & Beza Mornay extends this obligation of the states swearing allegiance to God and His Law to all nations, basing his argument on covenant theology, that is, the people and the king enter a cov- enant with God to maintain proper or- der, including, of course, proper order of worship. Each individual, as well as the king, is responsible for seeing that this covenant is fullled.- Eire, p. 299 Te importance of the worship issue for Mornays covenant theory becomes apparent when he tries to pro- vide a historical example. Mornay uses the case of King Josiah indicating that the covenant between God and the Jews stipulated that the king and his entire people would worship God according to the prescription of His law as individu- als and would act collectively to protect their worship. [Mornay] insists that the same principle apply to his own day, ar- guing that Christian rulers stand in the place of the Jewish kings, and that it is their duty to ensure the fulllment of Gods law.- Eire, p. 299 Mornay proposes that if the an- cient Jews were enjoined to resist god- less rulers, the same must surely hold for Christians. Mornay stipulates that it is the duty of the people to safeguard pure worship.- Eire, p. 299 Mornay wrote: A religious people not only will restrain a prince in the act of doing violence to Gods law, but will from the beginning prevent gradual changes arising from his guilt or neg- ligence, for the true worship of God may be slowly corrupted over extended periods of time. Moreover, they will not only refuse to tolerate crimes com- mitted against Gods majesty in public, but will constantly strive to remove all occasions for such crimes It is, then, not only lawful for Israel to resist a king who overturns the Law and the Church of god, but if they do not do so, they are guilty of the same crime and subject to the same penalty.- Eire, p. 299. He also maintains that the burden for maintaining pure religionrests not only on every individual, but on the magistrates who represent the people.- Eire, p. 300 We see the roots of VINDICIAE in John Calvin and especially in Calvins associate, Pierre Viret, who developed a more aggressive political dimension to the Calvinist opposition to compromise with idolatry. Between Viret and Mornay is Te- odore Bezas book, ON THE RIGHT OF CIVIL MAGISTRATES, published in 1574, in which he revived the issue of political resistance in France during a time of great turmoil.- Eire, p. 296 Beza makes the point that all civil authority has its origin in God and that all obedience is due solely to God. Te rst question he answers is: Should magistrates as well as God be uncondi- tionally obeyed? He answered: Pierre Viret Counsel of Chalcedon Issue 4 2010 32 Calvin & Beza Te only will that is a perpet- ual and immutable criterion of justice is the will of the one God and none other. Hence Him alone we are obliged to obey without exception. Princes too would have to be obeyed im- plicitly if they were always the voice of Gods commandments. But since the opposite too often happens, an exception is im- posed upon obedience, when their commands are irreligious or iniquitous. Irreligious com- mands are those which order us to do what the rst table of Gods Law forbids, or forbid us to do what it commands.- quoted in Eire, p. 299 Beza centers his theory of resistance on the question of true religion and purity of worship. In dealing with the persecution of Christians by the state, Beza asks: Do subjects have any rem- edy against a legitimate sovereign who has become a notorious tyrant? His answer is that: the protection and enforce- ment of true religion is an inher- ent obligation of the state. When a king becomes idolatrous and tries to force his subjects into idolatry, the people have a right to rebel through their magis- trates if correct worship has been guaranteed by public law.- quoted by Eire, p. 297 Beza also taught it that it was a DUTY of the lesser magistrates to oer resis- tance to agrant tyranny by force of arms, if necessary, until such a time as the proper legislative power could re- establish an appropriate government All in all, then, Bezas ON THE RIGHT OF CIVIL MAGISTRATES was a force- ful and clearly argued restatement of Virets principles of resistance, and its major contribution was its presentation of Huguenot resistance as the defense of an established right that was sanc- tioned by law.- Eire, p. 297-298 the incident called the escalade Not long before Bezas death was the incident called the Escalade. Geneva once belonged to the Duke of Savoy who had always wanted to take the city back for himself. Had this hap- pened, this would have meant the end of Protestantism in Geneva. As a result the Genevans were always on guard against Savor. However, on the night of December 12, 1602, 8000 of the Dukes soldiers secretly advanced on Geneva, encouraged by the Jesuits. Tey put lad- ders against the walls of the city. Two hundred had scaled the walls. Tey had gotten to the city gates which a traitor had promised to open for them, when a sentinel saw the invading soldiers and red a warning shot to wake up the populace. Te woke up the Genevese, who fully armed rushed by the thou- sands into the streets. Te soldiers of Savor were driven back to their ladders; but before they could reach them, one 33 Counsel of Chalcedon Issue 4 2010 Calvin & Beza of the men of Geneva red a cannon, which, guided by the providence of God in the darkness, hit through all their ladders and destroyed them. As a result the Savoy soldiers were trapped like rats in a trap and could not escape. Te Ge- nevans killed many of them and those who were captured were beheaded as a warning to the Duke of Savoy. As soon as the battle was over, the people streamed to the Reformed church, where Beza held a thanksgiving service. Psalm 24, translated by Beza from Hebrew to French, was sung, and every year since, on that day, a com- memorative service is held in Geneva, and that Psalm is sung. (At least this was so until 1916.) the last days of beza Beza lived longer than any of the Re- formers. He was 86 years of age when he died on Sunday, October 23, 1605. At his request he was buried in the com- mon cemetery where Calvin was buried and next to the grave of his wife. His last words were: Is the city in full safety and quiet? His friends around him as- sured him that it was. He immediately sank down and in a few moments died in peace with his friends praying around his bedside. Beza lives on today in the hearts of French Reformed churches more by his metrical translation of the Psalms than by anything else. A BIBLIOGRAPHY OF THEODORE BEZA 1. Good, James I., FAMOUS RE- FORMERS OF THE REFORMED AND PRESBYTERIAN CHURCH- ES, (Philadelphia: Te Heidelberg Press, 1916). 2. Hanko, Herman, PORTRAITS OF FAITHFUL SAINTS, (Grand- ville, Michigan: Reformed Free Publishing Association, 1999). 3. A TRAGEDIE OF ABRAHAMS SACRIFICE: Written in French by Teodore Beza and translated into English by Arthur Golding, (Toronto: University of Toronto Library, 1906) 4. Baird, Henry Martyn, THEO- DORE BEZA: THE COUNSEL- LOR OF THE FRENCH REFOR- MATION, (NY: G.P. Putnams Sons, 1899). Duke of Savoy Theodore Beza
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