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SermonIndex.net : Christian Books : § 63. The Declaration of Faith of the Reformed Church in France. A.D. 1872.

Creeds Of Christendom With A History And Critical Notes by Various

§ 63. The Declaration of Faith of the Reformed Church in France. A.D. 1872.

Literature.

XXX^ e Synode général de l'Église Réformée de France, Première session tenue à Paris du 6 Juin au 10 Juillet, 1872. Procès verbaux et actes publiés par l'ordre du Synode. Paris, 1873. (Comp. also the Compte Rendu of the secretaries, and the discourses of Laurens, Pécaut, Ath. Coquerel, Fontanès, Colani, and Clamagerau, which appeared during the session.)

Do. Second session tenue a Paris du 20 Novembre au 3 Décembre, 1873. Paris, 1873.

Eugène Bersier: Histoire du Synode général de l'Église Réformée de France, Paris, 6 Juin au 10 Juillet, 1872. Paris, 1872, 2 vols. E. B. attended the Synod of 1872, as a delegate of the Free Church of France, and gave an account of it in the Journal de Genève. He has since joined the National Church.

The thirtieth meeting of the General Synod of the Reformed Church in France forms an epoch in its history. It resumed the series of twenty-nine National Synods after an interruption of two hundred and twelve years. The last was held at Loudun (Anjou), and was brought to a close in Jan., 1660, by an order of Louis XIV. prohibiting such synods in future, on the pretext that they were too expensive and troublesome, and that their business could be transacted in provincial synods. Daillé, the moderator, protested in vain. This act of injustice aimed to destroy the force of the Reformed communion by breaking it up into incoherent sections, and was crowned by the sweeping Revocation of the Edict of Nantes (Oct.22, 1685), which deprived France of a million of her best citizens, and reduced the remnant of Protestants to a forbidden sect The history of this dark period is full of touching and dramatic interest. 'The Reformed Church of the Desert,' under 'the most Christian' King of France, like the primitive Church under the sway of heathen Rome, had to hold its synodical meetings in the open fields, in mountain-passes, and caverns of the earth. In those meetings the Gallican Confession was read, and prayer offered for the persecuting king. The spread of infidelity, which followed as a reaction against the tyranny of superstition and bigotry, brought first an edict of universal toleration under Louis XVI. (1787), and soon afterwards a total overthrow of Christianity and social order, until Napoleon, in 1802, restored the Roman Church as the religion of the majority of Frenchmen, and the Reformed Church as the religion of a small though respectable minority, but both under the pay and control of the State, and without the right of synodical self-government and discipline.

This right, denied by the Bourbon, the Napoleon, and the Orleanist dynasties, was at last restored to the Reformed Church by the Republican government under Thiers, who, by an edict of Nov.29, 1871, authorized the Consistories in France and Algiers to elect delegates to a General Synod. Under these auspices the General Synod convened in the Temple du Saint-Esprit, at Paris, from June 6th to July 10th, 1872. It consisted of one hundred and eight delegates (forty-nine ministers and fifty-nine laymen), the legitimate descendants of those few humble but enthusiastic and heroic pastors and elders who met in the same city, in 1559, with torture and death staring them in the face. It was opened by a sermon of pastor Charles Babut of Nîmes on John viii.14. Charles Edouard Bastie, pastor of Bergerac (Dordogne), was elected moderator. The object of the Synod was to again effect a complete organization on the basis of a confession of faith and a system of discipline.

But the preparation and adoption of a confession of faith is a more difficult task in the nineteenth century than it was in the sixteenth. For, like all other Protestant denominations, the French Church had during the eighteenth century undergone a theological revolution, and is still in a process of transition. The doctrinal system of the Gallican Confession had lost its hold upon a large portion of the clergy and laity; and even the most orthodox Protestants could not subscribe that article which, in harmony with the general sentiment of the sixteenth century, conceded to the civil government (hostile as it then was to the Huguenots) the power to punish heresy by the sword. On the other hand, that venerable document, which embodied the faith of the fathers and martyrs of the French Church, could not be ignored without ingratitude and want of self-respect. Under these circumstances the General Synod, at its thirteenth session, June 20, 1872, adopted a middle course in the following declaration of faith, proposed by Charles Bois, Professor of Church History at Montauban:

'The Reformed Church of France, on resuming her synodical action, which for so many years had been interrupted, desires, before all things, to offer her thanks to God, and to testify her love to Jesus Christ, her Divine Head, who has sustained and comforted her during her successive trials. 'Au moment où elle reprend la suite de ses Synodes, interrompus depuis tant d'années, l'Église réformée de France éprouve, avant toutes choses, le besoin de rendre grâces à Dieu, et de témoigner son amour à Jésus-Christ, son divin Chef, qui l'a soutenue et consolée durant le cours de ses épreuves.
'She declares, through the organ of her representatives, that she remains faithful to her principles of faith and freedom on which she was founded. 'Elle déclare par l'organe de ses représentants qu'elle reste fidèle aux principes de foi et de liberté sur lesquels elle a été fondée.
'With her fathers and her martyrs in the Confession of Rochelle, and with all the Churches of the Reformation in their respective creeds, she proclaims the sovereign authority of the Holy Scriptures in matters of faith, and salvation by faith in Jesus Christ, the only-begotten Son of God, who died for our sins, and was raised again for our justification. 'Avec ses pères et ses martyrs dans la Confession de la Rochelle, avec toutes les Églises de la Réformation dans leurs symboles, elle proclame l'autorité souveraine des Saintes Écritures en matière de foi, et le salut par la foi en Jésus-Christ, Fils unique de Dieu, mort pour nos offenses et ressuscité pour notre justification.
'She preserves and maintains, as the basis of her teaching, of her worship and her discipline, the grand Christian facts represented in her religious solemnities, and set forth in her liturgies, especially in the Confession of sins, the Apostles' Creed, and in the order for the administration of the Lord's Supper.' 'Elle conserve donc et elle maintient, à la base de son enseignement, de son culte et de sa discipline, les grands faits chrétiens représentés dans ses solennités religieuses et exprimés dans ses liturgies, notamment dans la Confession des péchés, dans le Symbole des Apôtres, et dans la liturgie de la saint Cène.'

This moderate Confession was adopted by 61 votes against 45, or a majority of only 16 members. Among the affirmative votes are those of Babut, Bois, Breyton, Dhombres, Juillerat, and the venerable octogenarian Guizot, whose last public act was a testimony of faith on the floor of this General Synod of the Church of his fathers, declaring before his retirement that the Church must affirm its faith in the supernatural incarnation, the miracles, the resurrection of Christ, or cease to be a Church. The rationalistic minority, including Colani, Coquerel (Athanase and Etienne), Pécaut, Rivet, protested against the adoption of any creed, and asserted the right of each pastor, elder, and private member of the Church to adhere to whatever creed he may think proper. Nevertheless, they expressed their determination to hold on to the National Reformed Church.

The French Government ratified the decision of the Synod (1873). Subscription to its Confession may be hereafter a qualification of electors. The liberal party abstained from participation in the second session of the General Synod held in Nov. and Dec., 1873, and sent in a request to agree to a peaceful separation; but this request was refused.

Hence the Rationalists, if they have sufficient interest in positive Christianity, will be obliged to secede and organize a new society similar to the Unitarian body in England and the United States.

A separation is preferable to an unnatural alliance at the expense of truth and charity. And it would be all the more honorable if it be done with an equitable division of Church property.

The acts of the General Synod of the National Church had the double effect of virtually excluding the rationalistic party, and of attracting to a closer fellowship the Free Church, which, like the Free Churches in French Switzerland, represents modern evangelical Calvinism, independent of state support and state control.

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