J. H. Merle D'Aubigné - History of the Reformation in Europe in the Time of Calvin (Vol. 1-8)

The Sorbonne could not overlook this side-blow aimed at the scholastic style.

'It is very useful, and often very necessary for the extirpation of heresy, to employ words not to be found in Scripture, such as transubstantiation , &c. 685Yes, the bread and the wine are truly changed in substance, preserving only the accidents, and becoming the body and blood of Christ. It is not true that the panitas or corporitas of the bread combines with the corporitas of Christ. The transubstantiation is effected in instanti and not successivè ; and it is certain that neither laymen nor women can accomplish this miraculous act, but priests only.'

The controversy next turned on confession, justification, faith, works, and free-will; after which they came to practical questions.

'Good men do not ask that the monasteries should be destroyed, but be turned into schools; 686so that thus the liberality of our brethren may serve to maintain, not idle people, but men who will instruct youth in sound learning and morality.'

'What! the pope should permit the friars to leave their monasteries whenever they wish! This clearly shows us that the Germans are aiming at the overthrow, the ruin of all religion.' 687

'And what prevents our restoring liberty of marriage to the ministers of the Church? Did not Bishop Paphnucius acknowledge at the Nicene council that those who forbid it encourage licentiousness? In that great crowd of priests and monks it is impossible for purity of life to be restored otherwise than by the divine institution which dates from Eden.' 688

'An article quite as dangerous as the secularisation of monks.'

=AN ASSEMBLY OF LAITY AND CLERGY.=

'In this age, when everything is in a ferment, 689and when so many sects are raising their heads in various places, the interest of the christian Church requires that there should be an assembly composed not only of priests and theologians, but also of laymen and upright, sensible, courageous magistrates, who have at heart the glory of the Lord, public morality, and general usefulness.... Ah! it would be easy to agree if we thought of Christ's glory rather than of our own!' 690

The doctors of the Sorbonne had no great liking for deliberative assemblies where they would sit with laymen and even with heretics.

'Beware! ... it is to be feared that, under the pretext of uniting with us, the heretics are conspiring to lead the people astray.... Have we not seen such assemblies in Germany, called together on a pretence of concord, produce nothing but divisions, discord, and infinite ruin of souls?' 691

But the Sorbonne warned the king in vain. Francis at this time, through policy no doubt, was opposed to the doctrines maintained by the priests. He desired to be freed at home from that papal supremacy which presumed to direct the policy and religion of his kingdom; and abroad he knew that a league with England and Germany could alone destroy the overwhelming preponderance of Charles V. And hence the meetings of the Sorbonne grew more and more agitated; the doctors repeated to one another all the alarming reports they had heard; there was sorrow and anger; never, they thought, had Roman-catholicism in France been threatened with such terrible danger. It was no longer a few obscure sects; no longer a Brueys, a Henry of Lausanne, a Valdo, Albigenses, or Waldenses, who attacked the Church: no! powerful states, Germany and England, were separating from the papacy, and the absolute monarch of France was endeavouring to introduce revolutionary principles into his kingdom. The Church, as its Head had once been, was deserted by its friends. The grandees who were subsequently to form a league around the Guises, were silent now; the rough and powerful Montmorency himself seemed dumb; and, accordingly, agitation and alarm prevailed in the corporation. Certain ultramontane fanatics proposed petitioning the king to put down heresy by force, and to uphold the Roman dogmas by fire and sword. More moderate catholics, observing with sorrow the catholicity so dear to them rent by schism, sought for more rational means of restoring the unity destroyed by the Reformation. Everybody saw clearly that the enemy was at the gate, and that no time must be lost in closing it.

=DANGER OF CATHOLICISM.=

Alas! they had to deal with others besides heretics. All reflecting minds in Europe, and especially in France, were struck with the example set by the King of England, and the members of the Roman party thought that Francis was about to adopt the same course in his kingdom. There was indeed a difference between the systems of these two princes. Henry desired the doctrine of Rome, but not its bishop; Francis accepted the bishop, but rejected the doctrine. Nevertheless, as each of these reforms was a heavy blow aimed at the system of the middle ages, they were looked upon as identical. The success which Henry's plan had met with in England was an indication of what Francis's plan would meet with in France. The two monarchs who reigned on each side of the Channel were equally absolute.

The Roman doctors, finding that their controversy had not succeeded, resolved to go to work in a more cunning way, and, without seeming to reject a union with Germany, to oppose the heretics by putting them out of court. 'Sire,' they said to Francis, 'your very humble servants and most obedient subjects of the Faculty of Theology pray you to ask the Germans whether they confess that the Church militant, whose head (under Jesus) is Peter and his successors, is infallible in faith and morals? whether they agree to obey him as his subjects, and are willing to admit all the books contained in the Bible, 692as well as the decisions of the councils, popes, and doctors?' 693Obedience to the pope and to tradition, without discussing doctrines, was their summary of the controversy. It did not succeed.

=SHOULD KINGS FEAR PROTESTANTISM?=

The doctors of the faculty, finding that the king would not aid them, applied to the papal nuncio. They found him also a prey to fear. They began to consult together on the best means of keeping France in communion with the holy see. As Francis was deaf to theological arguments, the Sorbonne and the nuncio agreed that some other means must be used. The prelate went to the Louvre, carrying with him a suggestion which the Sorbonne had prompted. 'Sire,' he said, 'be not deceived. The protestants will upset all civil as well as religious order.... The throne is in as much danger as the altar.... The introduction of a new religion must necessarily introduce a new government.' 694

That was indeed the best way of treating the affair; the nuncio had found the joint in the armour, and the king was for a moment staggered; but the pope's conduct restored his confidence. Rome began to proceed against Henry VIII. as she had formerly done against kings in the middle ages. This proceeding, so offensive to the royal dignity, drew Francis towards the Reformation. If there is danger towards royal power, it exists on both sides, he thought. He believed even that the danger was greater on the side of Rome than of Germany, since the protestants of that country showed their princes the most loyal submission, and the most religious and profound respect. He had observed, that while the pope desired to deprive the King of England of his states and release his subjects from their obedience, the reformation which that prince had carried out had not prejudiced one of his rights; that there was a talk, indeed, of insurrections against Henry VIII., but they were got up by Rome and her agents. Enlightened men suggested to Francis, that while popery kept the people in slavery, and caused insurrection and rebellion against the throne, the Reformation would secure order and obedience to kings, and liberty to the people. He seems to have been convinced ... for the moment at least. 'England and I,' he said, 'are accustomed to keep together and to manage our affairs in harmony with each other, and we shall continue to do so.' 695