History of the Protestants of France, from the commencement of the Reformation to the present time

by G. de Félice

Two questions in which, if we consider them attentively, all the others concentred, were particularly debated—the question of the confessions of faith, and that of the separation of Church and State.

Ought the churches of the Reformation to have a written and obligatory confession upon the fundamental articles of faith? Or ought they to propound the Bible alone as the rule of faith and teaching? Historically considered, the question would soon be decided, since French Protestantism has existed under the régime of a dogmatic formulary from the year 1559 until 1802. But this fact, however important, could resolve nothing; for the Reformation does not declare itself immutable, and has constantly retained the right of altering its mode of organization, upon the sole condition of respecting the sovereign authority of the Scriptures.

The vehement and often resumed polemical controversy that resulted from this discussion had already begun before 1830; it was renewed under Louis Philippe, and has not yet terminated. Partisans and adversaries of the confessions of faith alike invoke the testimony of the Bible; but the former are above all things anxious for the interest of unity of doctrine, the latter for the right of examination and freedom. The first do not understand how there can be a church in the true acceptation of the term, when the pulpit is open to contradictory teachings; the second are equally ignorant how Protestantism can be subjected to a rule that no longer allows every one to form his belief for himself, Bible in hand.

Perhaps, if we were to probe this debate somewhat more deeply, we should find that these differences of opinion depend still more upon the manner of understanding the Gospel than of confessing it. The defenders of written creeds see essential points where their adversaries distinguish only simple shades, and that which is the whole of Christianity for the one, is for the others nothing more than a particular and fallible interpretation.

Two men, who have wielded a legitimate influence, MM. Stapfer and Samuel Vincent, maintained opposite theses in this controversy.

M. Philippe Albert Stapfer, a native of Berne, had become a Frenchman by long residence in the country, and by his constant sympathies for the Protestants of France. He brought them what they had long wanted since the seventeenth century,—theological learning, drawn from the best sources of Christian antiquity and the Reformation.

A part of his career was employed in important political and diplomatic affairs. Appointed minister of public instruction and worship in his own country, at the period when the Directory had erected Switzerland into a Unitarian republic, M. Stapfer displayed great zeal for the intellectual development of the people, and a generous courage against the pretensions of the foreigner. Afterwards called to fill the post of ambassador to Buonaparte, he defended as long as possible, and with noble firmness, the independence of the Swiss cantons against the growing exactions of the conqueror of Marengo.

These laborious negotiations did not prevent him from devoting long hours to study. He followed with attentive eye the learned theology and the philosophy of Germany in all their scientific evolutions, and he prescribed it to himself as a duty even in his waning years, to keep pace with modern ideas.

Eminent by his learning, M. Stapfer was not less distinguished for his faith. These two great forces of human existence afforded mutual assistance to this elevated person. Unfortunately he has written but little; his weak health did not permit him to remain long at the desk. Some sketches and a few discourses constitute the greater part of his works. They have been collected in two volumes, with a biographical notice by M. Vinet, in the form of an apology, which has been given to the world with the affection of respect, and with an unusual discernment.

M. Stapfer devoted himself most earnestly to the labours of the principal associations of Protestantism. He had great moral influence in these societies. His clear mind, elevated views, benevolent character, firmness on important occasions, nobility of sentiment and intention, all endued his words with an authority to which it was honourable to submit. This faithful servant of the Gospel died on the 27th of March, 1840.