History of the Catholic Church from the Renaissance to the French Revolution — Volume 1

by James MacCaffrey

But though Francis I. had been moved to take action against the sectaries, and though Calvin and other leaders were obliged to leave France, the reforming party, relying on the influence of patrons like Margaret of Navarre[1] and on the Humanist section at the university and at the newly established College de France, felt confident of ultimate success. They realised that the king was most anxious to arrive at an understanding with the Protestant princes of Germany against Charles V., and that therefore it was unlikely that he would indulge in a violent persecution of their co-religionists at home. They knew, too, that Francis I. had set his heart on securing complete control of the Church in his own dominions, as was evident by the hard bargain which he drove with Leo X. in the Corcordat of 1516,[2] and they were not without hope that Luther's teaching on the spiritual supremacy of the civil rulers might prove an irresistible bait to a man of such a temperament. Negotiations were opened with Francis I. by some of the German reformers, who offered to accept most of the Catholic doctrines together with episcopal government if only the king would support their cause (1534). As it was impossible to arrange for a conference, the Lutheran party submitted a summary of their views embodied in twelve articles to the judgment of the Sorbonne. In reply to this communication the doctors of the Sorbonne, instead of wasting their energies in the discussion of particular tenets, invited the Germans to state explicitly whether or not they accepted the authority of the Church and the writings of the Fathers. Such an attitude put an end to all hopes of common action between the French and German theologians, but at the same time Francis I. was not willing, for political reasons, to break with Protestantism. The publication, however, of a particularly offensive pamphlet against Catholicism, printed in Switzerland and scattered broadcast throughout France, served as a warning to the king that his own country was on the brink of being plunged into the civil strife which Protestantism had fomented in Germany, and that if he wanted to preserve national unity and peace the time for decisive action had arrived. Many of the leading reformers were arrested and some of them were put to death, while others were banished from France (1535).

From this time the Lutherans began to lose hope of securing the active co-operation of Francis I., but the friendly political relations between the king and the German Protestant princes, together with the close proximity of Strassburg, Geneva, and Berne, from which preachers and pamphlets made their way into France, helped to strengthen the heretical party in the country despite the efforts of the ecclesiastical and lay authorities. In the South many of the Waldenses in Dauphiny and Provence went over formally to the side of the Calvinists. In places where they possessed considerable strength they indulged in violent attacks on the clergy, for which reason severe measures of repression were adopted by the local administrators and by the king. As in Switzerland, so too in France Calvinism proved to be the most attractive of the new religious systems. Calvinistic communities were formed at Paris, Rouen, Lyons and Orleans, all of which looked to Geneva for direction. The name given to the French followers of Calvin was Huguenots.

Henry II. (1547-59), who succeeded on the death of Francis I. had no difficulty in allying himself with the German Protestants, and in despatching an army to assist Maurice of Saxony in his rebellion against the Emperor, while at the same time taking every precaution against the spread of heresy at home. He established a new inquisition department presided over by a Dominican for the detection and punishment of the Huguenots, and pledged the civil power to carry out its decisions. In this attitude he was supported strongly by the University of Paris, which merited the heartiest congratulations of Julius III. by its striking defence of Catholic doctrines, especially the necessity of obedience to the Holy See. Yet notwithstanding all measures taken against them the Huguenots continued to increase in numbers. The Bishop of Navarre went over to their side, as did a certain number of the clergy, and the attitude of some of the others was uncertain. So strong did the Huguenot party find itself in France that a Synod representing the different reformed communities was held in Paris in 1559, at which the doctrine and ecclesiastical organisation introduced by Calvin into Switzerland were formally adopted. The accession of Elizabeth to the throne in England, and the hopes entertained in France of detaching that country from Spain made the French government less anxious to adopt severe measures against the Protestants. After the Peace of Cateau Cambresis (1559), when Henry determined to make a great effort to extirpate Calvinism, he was prevented by death.

Francis II. who lived only one year (1559-60) succeeded, and he was followed by Charles IX. (1560-74). The latter of these was a mere child, and during the minority the government of the country was in the hands of Catharine de' Medici, his mother, who became regent of France. At the court two parties struggled for supremacy, the family of Guise which stood for Catholicism, and the Bourbons who favoured Calvinism. The regent, not being a woman of very decided religious convictions or tendencies, set herself to play off one party against the other so as to increase her own power, and in this way a splendid opportunity was given to the Calvinists to pursue their religious campaign. Several of the more powerful people in the kingdom favoured their schemes solely out of hatred to the Duke of Guise[3] and with the hope of lessening his power. Amongst the prominent Calvinist leaders at this period were Antoine de Bourbon,[4] King of Navarre, and his brother Louis Prince de Conde, the Constable de Montmorency and Admiral Coligny,[5] the recognised head and ablest leader of the Huguenot party.

Taking advantage of the bitter feeling aroused amongst their followers by the execution of some of their number, the Huguenots formed a conspiracy (Tumult of Amboise 1560) to seize the young king, to overthrow the Duke of Guise, and to set up in his place the Prince de Conde. The Calvinist theologians, having been consulted about the lawfulness of such an enterprise, declared that the conspirators might proceed without fear of sinning so long as a prince of the royal family was amongst their leaders. The plot was discovered, however, before their plans were matured, and several of those who took part in it were put to death. Instead of weakening, it served only to strengthen the family of Guise. Francis, Duke of Guise, was appointed a lieutenant-general of France with the title of saviour of his country, while his brother, the Cardinal of Lorraine, became chief inquisitor and one of the papal legates appointed for the reform of abuses in France. The King of Navarre, to whom Pius IV. addressed a personal appeal, confessed his unfaltering loyalty to the Catholic religion, although at the same time he was doing much to spread Calvinism in his own dominions and throughout the South of France.

Though the royal edict against the Calvinists, published in 1560, was severe, yet little was done to enforce its terms except against those who had recourse to arms. The Prince de Conde organised a new conspiracy and attempted to secure Lyons. He was arrested, tried, and condemned to death, but before the sentence could be carried out Francis II. passed away.

A new grouping of parties now took place. The regent, Catharine de' Medici, alarmed at the growing influence of the Guise faction, threw the whole weight of her influence into the scales in favour of the Prince de Conde and of the Huguenots. A royal edict was issued suspending all prosecutions against heretics and ordering the release of all prisoners detained on account of their religion (1561). The regent wrote to the Pope praising the religious fervour of the Calvinists, and calling upon him to suppress several Catholic practices to which the heretics had taken exception. She professed herself anxious for a national council to settle the religious differences, and failing this she insisted upon a religious disputation at Poissy. The disputation ("Colloquy" of Poissy) took place (1561) in presence of the young king, his mother, and a large number of cardinals, bishops, and ministers of state. The Catholics were represented by the Cardinal of Lorraine, the Jesuit General Lainez, and other distinguished clergy, while the Calvinists sent a large number of their ablest leaders, conspicuous amongst whom were Theodore Beza and Francois de Morel. The principal doctrines in dispute, notably the authority of the Church and the Eucharist, were discussed at length without result. Then a small committee, composed of five theologians representing each side, was appointed, but without any better success. In the end, as no agreement could be secured, the conference was dismissed.

Owing to the close alliance between the regent and the Prince de Conde the former issued a new edict, in which she allowed the Calvinists free exercise of their religion outside the cities provided that they assembled unarmed, commanded them to restore the goods and churches they had seized, and forbade them to have recourse to violence or to conspiracies to promote their views (1562). Encouraged by these concessions, the Calvinists especially in the South of France attempted to force their religion on the people. They attacked churches, profaned the Blessed Sacrament, murdered several priests and laymen, and obliged the peasants to listen to their preachers. Feeling between the two parties was extremely bitter, and the Catholics were especially incensed that a small minority should be allowed to have their own way regardless of the opinions of the vast body of the French people.

In these circumstances it required very little to lead to serious conflict. At Vassy some soldiers accompanying the Duke of Guise quarrelled with a party of Calvinists, whose psalm-singing was disturbing the Mass at which the Duke was assisting. The latter, hearing the noise, hastened out to restore peace, and was struck with a stone. His followers, incensed at this outrage, drew their swords and killed a large number of the Calvinists. This incident, referred to generally as the massacre of Vassy, led to a new civil war (1562). The Calvinists hastened to take up arms, and the Prince de Conde was assured of English assistance. A large army attacked Toulouse, but after a struggle lasting four days the Calvinists were defeated and driven off with severe loss. In Normandy and other centres where they were strong they carried on the war with unheard of cruelty; but as they were in a hopeless minority and as the English failed to give them the necessary assistance they lost many of their strongholds, and finally suffered a terrible defeat at Dreux where the Prince de Conde was taken prisoner (Dec. 1562). Coligny escaped to Orleans, which city was besieged by the Duke of Guise, who was murdered during the siege by one of the followers of Coligny.[6] Before his execution the prisoner accused Coligny and Beza as being accessories to his crime, but it is only fair to say that Coligny denied under oath the truth of this statement.

Though the Catholics were victorious the awful struggle had cost them dearly. Their ablest leader the Duke of Guise had fallen, as had also Antoine de Bourbon, King of Navarre, who had been converted from Calvinism; many of their churches and most valuable shrines were destroyed; and to make matters worse they recognised that the struggle had been fought in vain, as the regent proclaimed a general amnesty and concluded a peace with the Huguenots (Peace of Amboise, 1563), whereby Calvinist nobles and their followers were allowed free exercise of their religion with certain restrictions.