"The Conference, considering that the faithful may be troubled by systems of the present day, attacking the very basis of Christianity and the Church; that these negations are produced in the name of science, and given as the definitive results of the elaboration of modern thought,—protests in the name of Christian faith, of Christian conscience, of Christian experience, of Christian science, against every doctrine which tends to overturn the existence of supernatural order, of the divine authority of the Scriptures, of the divinity of Jesus Christ, and all that touches the very essence of Christianity; such as it has been professed in all times, by all churches, marked with the seal of religious power and faithfulness. The Conference invites the faithful to beware of these systems of science, a thousand times contradicted by the incessant transformations of the human mind; and exhorts the different churches to make efforts and sacrifices to favor the development and progress of Christian science."
The Rationalists hoped that by spending a year in the industrious promulgation of their opinions, they would gain some official recognition or power in the ensuing Conference. Accordingly, when the General Conference of 1864 convened, they demanded the passage of a resolution by which ministers would be freed from all authority, and permitted to preach any doctrine, no doctrine, or a denial of all Christianity, as they might choose. The debate was very animated, and lasted three days. But the result was all that the most sanguine friends of orthodoxy could desire. The Conference adopted the following declaration, by a large majority:
"Whereas, For some years, pastors and professors of theology have expressed opinions which affect not only the divine authority of the Holy Scriptures, but also the most elementary doctrines of Christianity; the Conferences declare that it is an abuse of power and a spiritual tyranny for a minister of Jesus Christ to take advantage of his position to propagate directly or indirectly, ideas contrary to the fundamental doctrines of Christianity, such as the authority of the Bible, the divinity and redemption of Jesus Christ, which are contained in all the Protestant liturgies."
M. Guizot, who is an elder in the Reformed church, took a prominent part in the session of the special Conference in 1864. He introduced a declaration of principles, the character of which may be judged by the following extract: "We have full faith, 1st. In the supernatural power of God in the government of the world, and especially in the establishment of the Christian religion; 2d. In the divine and supernatural inspiration of the Holy Books, as well as in their sovereign authority in religious matters; 3d. In the eternal divinity and miraculous birth as well as in the resurrection of our Lord Jesus Christ, God-man, Saviour, and Redeemer of men. We are convinced that these articles of the Christian religion are also those of the Reformed church, which has plainly acknowledged them." "Gentlemen," said he, in support of his proposition, "I call your attention to one important fact. Look around you! The attacks against the bases of Christianity are seen everywhere, in Germany, Switzerland, Holland, England, and France. I fear nothing, provided aggression meets with resistance.... I have entire confidence in the cause of Christianity. But man is God's workman; it is by our faith and labor that the Christian religion must be defended. Gentlemen, we have before us a responsible position and great duties. We are the vanguard of all Christianity; we have behind us all the Christian communions. Let us show ourselves equal to this great task, and firmly resolve to accomplish it."
The debate resulted in the adoption of the declaration by a vote of one hundred and forty-one against twenty-three.
In addition to these proofs of the orthodoxy of French Protestantism, there is another of different character but of not less significance. We mean the successful working of the evangelizing agencies lately inaugurated in France. Forty years ago, A. Monod was in the midst of his small Sunday School in Paris. The government was in the hands of the Jesuits, and Protestantism had neither the political power nor spiritual disposition to labor for the conversion of Romanists. As M. Grandpierre has graphically said: "From 1810 to 1815 you could count on your five fingers those Protestant French pastors who preached faithfully and zealously the true principles of Christianity."
But improvement began, and between 1820 and 1830 several important religious societies were organized in Paris. The Methodist and Free Churches vied with the two National Protestant Churches in efforts for the conversion of the masses. In 1830, the Free Church possessed but one place of worship, but it now has a complete establishment for evangelizing purposes in almost every quartier of the great metropolis. In the same year there were but six Protestant pastors and five Churches; but in 1857 there were thirty-nine pastors and fifty-one sanctuaries. Including the whole of France, there are, under Protestant jurisdiction, about one thousand pastors, from fifteen to sixteen hundred churches, and from seventeen to eighteen hundred elementary schools. The official census previous to 1857 gives the total number of Protestants in Paris as thirteen thousand; and seven hundred and seventy thousand throughout the country. M. Grandpierre thinks these numbers are really double; for in Paris alone two pastors are omitted, and if they are left out what must be expected of the members under them? During 1862 twenty new Protestant Churches were opened and consecrated to the worship of God. Twenty-five years ago there was but one Protestant bookstore in Paris, and it was threatened from time to time with bankruptcy. Now there are four, all of which are in a flourishing condition. There is a Sunday School in nearly every Protestant Church of the Empire.
Almost every year some new society is organized, having for its avowed object the conversion of souls and the relief of the suffering. Those now in prosperous existence will compare favorably with similar institutions in Great Britain and the United States. We mention the most prominent: The French and Foreign Bible Society, which sold eighty-eight thousand copies of the Bible in 1862; the Protestant Bible Society; the Tract Society; the Paris Missionary Society; the Primary School Society and the Protestant Son Society. Each of these has its well-defined field of labor, one aiming to arouse slumbering Protestants, another to seek out wandering Protestants, and a third to educate homeless children. The Evangelical Society of France, whose secretaryship M. de Pressensé has held for thirty years, founded during the year 1862 nine new Churches; created six additional centres of evangelization; aided twenty churches; supported two Normal Schools; organized many others; cultivated two of the faubourgs of Paris; and expended three millions five hundred and eighty thousand francs for the purposes of evangelization. In addition to these societies, there are Orphan institutions, Schools, Asylums for the unprotected, destitute, fallen, sick, and infirm; some associations for the aid of those near at hand, and others for those at a distance. The press has been active in the same great cause. Weekly and monthly journals have been multiplied, and carry the good news of God not only through France but into all parts of the Continent. The theological schools are in a flourishing condition, and evangelical professors are everywhere in the majority. Of the seven teachers at Montauban, five are outspoken adherents of orthodoxy. The inability of M. Réville to be elected to a chair in that institution indicates the religious status of those in authority of it.
Neander said one day to M. de Pressensé, "This period in which we live is indeed a critical one. It is to be a dismal abyss or a rosy morning light. But, depend upon it, it is going to be whatever we have a mind to make it." The Evangelical Protestant clergy of France "have a mind" to do a good and permanent work. We do not apprehend an unfavorable issue from the present conflict, but that the prayers, proscription, and exile of eight hundred thousand Huguenots will yet reap their appropriate harvest, and that the Revocation of the Edict of Nantes will be avenged by the pure faith and permanent triumphs of Protestantism.