13
October 1605 A.D. Theodore
Beza Dies—Calvin’s Successor, Theologian, Anchor of Reformed Theology in
Europe, and the Man Hated by the Bishop of Italy and Later, the Archbate "Billygoat" Laud
of Canterbury
Chapter 26
Theodore Beza: Reformed Theologian
Introduction
Few Reformers have been as much maligned as Theodore
Beza, Calvin's successor in Geneva. The slanders against him came in his own
lifetime from his Roman Catholic opponents who evidently feared the power of
his pen. But, though of a different kind, these slanders have been found in the
writings of modern-day "Calvinists" who charge Beza with corrupting
Calvin's pure doctrine and giving Calvin's teachings new twists which Calvin
would have repudiated.
Specifically, Beza is charged with altering in
significant ways Calvin's teachings on predestination and the atonement of
Christ. While we may dismiss with scorn the Romish charges which were leveled
against him in his lifetime, the accusations that Beza altered Calvin's
doctrines of predestination and the atonement are more serious. It is
maintained, e.g., that pure Calvinism has been lost since Calvin's time because
the Reformed fathers in Germany, the Netherlands, and America have followed
Beza in teaching a view of predestination and the atonement which Calvin never
taught. Gomarus, the Synod of Dort, the Westminster divines, Perkins and Owen
in England, Turretin, Abraham Kuyper, and Herman Hoeksema have followed Beza
and not Calvin. It is time, so these critics opine, that today's Calvinistic
churches return to pure Calvinism and repudiate Beza's corruptions of what
Calvin taught.
Beza's Early Life
Who is this Beza who is so widely criticized?
Theodore Beza was born in Vézeley in Burgundy of
France on June 24, 1519. He was born of Pierre de Besze and Marie Burderot,
both from the lesser nobility. His mother, an intelligent and charitable woman,
bore seven children, of whom Theodore was the last. She died when Beza was only
three years old.
Beza never knew his family home. At a very young age
his uncle Nicholas, a member of Parliament in Paris and one who was impressed
with Theodore's intelligence, took him into his own home in Paris to supervise
his education. Perhaps part of the reason why Theodore's father consented to
this was the death of his beloved wife.
Protestantism had come into France with the first
writings of Luther which were widely circulated and read. As early as 1520 many
Protestants could be found in the land, although they were isolated from each
other and unorganized. It was to be the lot of Calvin and Beza to provide
leadership in France and a haven in Geneva for the refugees who fled the fierce
persecutions of Protestants in that Roman Catholic land.
Beza's formal education began in 1528, when he,
scarcely nine years old, was sent to Orléans to study under Melchior Wolmar.
Wolmar will be remembered in history as a man of Protestant convictions who had
the privilege of teaching both Beza and Calvin. In fact, it is quite possible
that the two knew each other already then, for they were students of Wolmar at
the same time. Wolmar took Beza into his own family and Beza stayed with Wolmar
for seven years.
Although Wolmar made every effort to convert Beza to
Protestantism, the young boy resisted strenuously and refused to forsake the
Roman Catholicism of his family. As Beza himself later wrote, it was not until
much later that God caused the seeds of Wolmar's teaching to grow and mature in
his life.
Nevertheless, the affection between Wolmar and Beza
never diminished, and Beza followed Wolmar to Bourges.
In 1534 Wolmar fled to his native Germany during the
incident of the placards. Some Protestants had distributed widely in Paris
condemnations of the mass, and this brought upon them the fierce persecutions
which were to be so much a part of the life of the faithful in France.
Following the wishes of his father, Beza (much like
Calvin) turned to the study of law in Orléans. His heart was not in it, though;
he far preferred the study of ancient Greek and Roman literature, especially
old Latin poets. He was a literary man above all, and he reveled in the
writings of these Roman pagans.
Although he did set up a law practice with his uncle
in Paris after he completed his studies, Beza spent more time in reading
literature and writing Latin poetry than he did in practicing law. He even had
many of his poems published in a book entitled Juvenalia, which made a
huge sensation in the literary world in Paris. His mastery of the Latin and his
elegant style in Latin were so impressive that all his contemporaries agreed
that his Latin writings were stylistically more beautiful than his later
writings in his native French. The poems, however, were indecent and were to be
a source of many regrets in his later life.
Beza was able to enjoy a life of comparative leisure
because two benefices were arranged for him which provided him with the steady
income of 700 golden crowns a year. Such a handsome income enabled him to live
luxuriously in the highest circles of Parisian society where he wined and dined
with the famous literary people of his day. While Beza, in reflecting on this
period of his life, admitted sadly to many indiscretions and sins, he
steadfastly maintained that he had never fallen into immorality or the more
cardinal sins which were so openly practiced in the higher circles of society.
In 1544 Beza was secretly engaged to Claudine
Denosse, a girl of the lower class. He insisted on keeping the engagement
secret, for to make his engagement public would not only be an embarrassment to
his literary friends, but it would also rob him of the income from his
benefices. Yet his moral principles left him uneasy even then, and he promised
his fiancee that at a proper time he would marry her publicly.
Beza's Conversion and Early Work
God prepared Beza during these years for greater
work in His kingdom. Much like Calvin, who was educated as a humanist scholar,
Beza too, though he did not know it, was being fashioned and formed by his God
for crucial labors in the Reformation by drinking deeply at the well of Humanist
thought.
Like Zwingli, Beza was brought to conversion by a
serious illness during which he had much time to ponder the inscrutable ways of
providence and to remember the faithful instruction of his old tutor, Melchior
Wolmar. Humbled and chastised, he recovered from his illness a sound Protestant
who now committed his life to the propagation of the gospel.
Because persecution continued in France, he took his
fiance and fled to Calvin in Geneva. Here he was warmly welcomed by his old
fellow student and here he kept his promise to Claudine by marrying her
publicly in the church of Geneva.
By means of the influence of Peter Viret, Beza was
appointed professor of Greek at the University of Lausanne. Calvin already then
showed his high esteem for Beza when he wrote to Farel during a time when Beza
was ill with the plague:
I would not be a man if I did not return his 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 suffer 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-mindedness endeared him to all the
righteous. I hope, however, that he will be given back to us in answer to our
prayers.
Beza's work in Geneva and France
But Geneva needed Beza, and so in 1549 he was called
to become professor of theology in the Academy which Calvin founded. Lausanne
was reluctant to see him leave, but Beza felt the urge to work with his beloved
Calvin. Beza served as professor in the Academy from 1559-1599 and as rector
from 1559-1563, when Calvin refused the position. He was pastor of the church
in Geneva from 1559-1605 when old age forced him to retire. And he served as
moderator of the company of pastors after Calvin's death (1564-1580).
The Academy in Geneva became the one most important
school in all Calvinistic Europe. Students from every part of Europe came there
to study, and went forth from the Academy to spread the truths of Calvinism
into every part of the continent. Among those who studied there was John Knox,
who returned to his native Scotland to fight for the Reformation in that land;
and Jacobus Arminius, who, although he studied under Beza, never imbibed Beza's
teachings and returned to the Netherlands to spread his poison in the land of
our fathers.
Beza will be loved especially by those whose
ancestry dates back to the Hugenots (as Calvinists in France were called). It
is impossible to relate here how many trips he took to France, of how many
years he spent among the Hugenots, and what services he rendered for them. When
not receiving warmly their refugees in Geneva, he endangered his life by
preaching for them, marching with their armies, writing on their behalf and in
their defense, and attending their Synods. He presided over the last French
Reformed Synod in La Rochelle, before the horrible massacre of Protestants by
the Roman Catholics on St. Bartholomew's eve made further Synods impossible.
While engaged in peaceful worship in a barn at Vassy, these hapless Protestants
were set upon by the Duke of Guise who butchered hundreds of them.
His greatest service to French Protestants was his
attendance at the Colloquy of Poissy on July 31, 1561. This colloquy was called
in an effort to bring peace between Protestants and Roman Catholics. Attending
this notable conference were 11 Reformed pastors from France, delegates from
Switzerland, French Roman Catholic bishops, the king of France (though he was a
child), and the queen mother, Catherine de Medici. It was a notable assembly.
The discussions, however, went nowhere. As Beza was speaking in defense of the
Protestant cause, he was rudely interrupted by the bishops of Rome who were
determined not to allow the Protestants to propagate their views. After
fruitless efforts to continue the discussion, the assembly was adjourned. Yet
the result was that the king and queen mother were exposed to Protestant
teaching, Catherine de Medici was impressed with the clarity and boldness of
Beza's presentation, and Protestantism was given some recognition and a measure
of freedom. This however lasted but a short time. Cardinal Lorraine, the 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."
In a confrontation with the cruel and bloodthirsty
Duke of Guise, Beza made his memorable statement: "Sire, it belongs, in
truth, to the church of God, in the name of which I address you, to suffer
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."
Beza's Last Days
The last days of Beza were spent continuing Calvin's
doctrines, quietly teaching, attending meetings, writing and corresponding with
Reformers and saints throughout Europe. His wife, Claudine, died in 1588 and
Beza married again: a refugee from Genoa, Geneviève del Piano. When Calvin died
in 1564, Beza preached his funeral sermon, and shortly after wrote a biography
of his mentor and dear friend.
Weary of his many labors on behalf of the cause of
Christ, he died peacefully on Sunday, October 23, 1605 at the age of 86.
At his request, written in his will, he was buried in the common cemetery where
Calvin was buried and near the grave of his wife. He had fought the good fight
and had kept the faith, and he then received the reward of the crown of life.
Concluding Thoughts
Though not the original thinker that Calvin was,
Beza was nevertheless a man of great learning, vast intellect, and deep
devotion. His labors and writings are staggeringly great. He wrote dramas,
satires, polemical treatises, Greek and French grammars, biographies, political
treatises, and theological works. He edited an annotated text of the Greek New
Testament which he bequeathed to Cambridge University in England, which text
received his name: Codex Bezae. He edited the publication of Calvin's 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 Council. He
defended presbyterian church polity against the Anglicanism of the Church in
England. He refuted the Lutheran doctrine of the Lord's Supper, defended
predestination against the heretic Castellio, and defended the doctrine of the
trinity against the Italian heretic Ochino. His pen was sharp and often filled
with the ink of satire; his enemies feared him.
He attended countless meetings, not the least of
which was a meeting with German, French, and Swiss Protestants in an effort to
bridge the chasm between Lutherans and Calvinists, in the hopes that German
Protestants would aid in helping the beleaguered French Hugenots.
He made explicit some of the key doctrines of
Calvinism which were more or less implied in Calvin's writings: the truths of
the particular atonement of Christ, the federal imputation of Adam's guilt, and
supralapsarianism. It is for this that he is charged with altering Calvin's
theology.
His enemies, showing their fear of him, did
everything to discredit him. He was charged with immorality and with the
gravest of moral faults. Repeatedly the rumors of his return to the bosom of
Rome were spread far and wide. In fact, specific efforts were made to persuade
him to return to the Romish Church. On one occasion, when Beza was an old man
(1597), a certain Francois came to Geneva to do this. He was only thirty,
young, zealous, skilful in debate, and the winner of countless encounters with
adversaries. But all his skill failed to move Beza. When argumentation failed, he
tried bribery and offered Beza in the name of the pope a yearly pension of 4000
gold crowns and a sum equal to twice as much as the value of his personal
effects. This Beza could not tolerate. Politely but emphatically Beza told him:
"Go, sir; I am too old and too deaf to be able to hear such words!"
That Beza significantly altered Calvin's teachings
is nonsense. They worked together in peace and harmony for many years in Geneva
and the Academy. Beza read what Calvin wrote and Calvin read what Beza wrote.
Who can know the many discussions they had between them on all matters of the
truth? Not one word can be found in all the records that Calvin disagreed with
Beza on any one point.
Yet the slander goes on. Some even call Beza the
father of Hyper-Calvinism. But then, we too are called Hyper-Calvinists. And,
if Beza was a Hyper-Calvinist, then so was Calvin himself. It is a slander
which is easily refuted. And in any case, sovereign, unconditional, and
particular grace, which Beza so ardently taught, is the truth of Scripture.
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