The French Huguenots were Protestant Calvinists living in France during the 16th and early 17th centuries. Their very existence stems from the strategic theological and pastoral training of ministers in Geneva, Switzerland headed up by Protestant Reformer John Calvin. They were intensely persecuted by the state since France was Roman Catholic. The Edict of Nantes was signed on April 13, 1598 by King Henry IV of France. This document provided expansive rights for the French Huguenots including equal civil rights with Roman Catholics, justice in the courts in what was known as the Chambre de l’Édit, subsidies for Protestant pastors, as well as their legal right to hold public worship.[i] It was a political attempt to unite a France divided in their long Wars of Religion. Even still, it upheld Roman Catholicism as the state religion, only allowing Calvinistic Protestants to be tolerated without legal reprisal.
John Calvin himself was forced to flee his native France due to Roman Catholic persecution some fifty years prior to the signing. He landed in Switzerland under a series of providential events where, along with Theodore Beza he established an academy in Geneva in 1558 to train ministers. The Geneva academy erected its own building by 1559 and was adjacent to St. Pierre’s where Calvin pastored. Weekly, he passed between the two buildings with great regularity, directly leaving the lecture hall to preach a sermon in the cathedral. He would lecture to his students in one language, then grab his Hebrew or Greek Bible, head over to the Cathedral, and preach without any sermon notes to his congregation in a different language. He was the epitome of a pastor-scholar, and his characteristics rubbed off well onto his students.
As Calvin’s influence rose, Geneva became a safe haven for French Protestant refugees. Calvin successfully attracted the elite and Aristocratic factions of Catholic dominated France to seek schooling in Geneva due to its reputed academic quality. But the Geneva academy was no ivory tower theological school. The pastors and missionaries educated at the school knew they were going back to a battleground in their native France. France was solidly Roman Catholic and persecution was in full swing during the Counter Reformation.[ii] But by the time the Edict of Nantes was signed in 1598 (nearly 35 years after Calvin’s passing), one tenth of France was Protestant and Calvinistic. This may seem unlikely, but not when we consider that ultimately 1,300 Reformed missionaries were produced from the academy in Geneva. Many of these headed directly to France and planted underground churches, which initially met in homes. By 1560 there were some 100 Reformed churches in France, and by 1562 more than 2,000- all of which were considered illegal by the French government.[iii]
With the rising surge of Protestant Calvinists among the populace, King Henry IV (himself the son of a committed Protestant mother) was compelled to sign the Edict of Nantes. Though there is evidence that King Henry IV was sympathetic to the Protestant cause, he eventually converted to Roman Catholicism. In any event, tensions were rising between Roman Catholics and Protestants in his country. He was a politician who was intensely patriotic for France. He simply desired unity, not division. The French Protestant Church, having established itself as solidly Calvinistic due to all the pastors and missionaries churning out of Geneva under Calvin’s teaching, though still a minority, were considered a threat to the harmony of the state during the religious wars (1562-1594). As these French Calvinists grew in number, they were opposed strongly by the Catholic League who was strengthened by the assistance of Spain. Nevertheless, the French Huguenots held Synods, which contributed to their organization and continued growth. The St. Bartholomew’s Day Massacre, occurring in 1572, reveals both the threat as well as the hatred that Roman Catholics felt toward the French Calvinistic Protestants. This event, along with many others, culminated in an effort by King Henry IV to tamp down the religious violence. The Edict of Nantes was his answer.
All of this has a much larger backstory. Calvin himself was never allowed to return to France because of his Protestant belief system. This naturally made him more committed to reforming his nation of birth with the gospel even if from afar. In large measure, The Edict of Nantes would not even be a reality were it not for Calvin’s strategic training and sending of pastors and missionaries back to France. These preachers literally created a firestorm of gospel fervency that forced the hand of King Henry IV to sign the Edict in an effort to maintain peace and order in his country between the frenzy of religious warring.
But Calvin’s commitment to France reached back over 30 years before the signing of the Edict of Nantes when he began writing the Institutes wherein he dedicated his first edition (1536) to King Francis I. The many editions of the Institutes developed into a systematic theology of sorts for Reformed Protestantism, but it is very important to remember that initially it was written to defend Reformation principles to the King of France. It was the precursor to the Edict of Nantes since it was essentially a plea for religious toleration to the King of France. This fact serves as a window into the leadership, foresight, and commitment of John Calvin in following through with the Protestant cause.
Unfortunately, the story does not end with the signing of the Edict. In theory, the Edict of Nantes was a victory for Protestant worshippers, but in reality the religious freedoms it promised did not last long. By 1685 (less than 100 years later), King Louis XIV signed another Edict revoking the Edict of Nantes. This Edict was a formality of sorts since prior to this Louis XIV had sent troops targeting Calvinistic homes forcing their members to convert to Roman Catholicism. Those who refused were killed, imprisoned, or became refugees fleeing to England, Ireland, Scotland, Holland and even America. By the end of the 17th century, over 400,000 persecuted Huguentos had exited France, relieving it of its industrial class.[iv] Therefore, in one sense the revocation of Nantes was a blessing in disguise since many Protestants fled to spread their message across Europe, only helping the Reformation grow. But France remained dominated by Roman Catholicism.
There are many lessons to take from the signing of the Edict of Nantes that can be summed up in three general observations:
Calvin’s Work
First, when we trace back the history of the Edict we find Calvin’s ministry set up a climate in which the Edict was necessary. John Calvin was sincerely concerned about his native country. In God’s sovereignty he was used to stir revival in Catholic dominated France through the establishment of the Geneva academy, and then commissioning these students to go back home and in many cases die as martyrs for their faithfulness to the gospel as they preached it on French soil. Calvin was not a man who viewed theology as a mind game. He genuinely cared for the souls of Frenchmen, and desired more than anything for the gospel to be believed by sinners. But Calvin also had a heart for the gospel to spread all over Europe, indeed all over the world. In addition to France, Calvin was responsible for sending missionaries to Italy, Poland, Germany, England, Scotland, and Brazil. He was willing to risk his life and those of the ones he trained. He desired the gospel to go to the nations, not just his native France.
Christ’s Kingdom is Not of this World
Second, using politics to reform people religiously is not entirely effective. King Louis XIV overturned the Edict of Nantes proving that if long lasting peace is to occur, then people need to be born again. Diplomacy does not change hearts. Politicians cannot change hearts. Man made policies do not last forever. The preaching of the gospel is the only thing that forgives sinners, grants new life, and ultimately will result someday in Christ’s peace filled kingdom at the consummation.
Prizing Religious Freedom
Third, we should be grateful for any religious freedoms we enjoy. We should not be bashful or feel guilty about voting people in office who will defend our borders, recognize our national sovereignty, and stand up for the religious freedom of Christians. No, the United States is not the new “Israel”. Not all our forefathers were genuine Christians, much less orthodox. Even still, the United States was built on not just biblical principles, but Reformation principles. Reading history reminds Christians, if not anything else, that living without religious freedom is not something the church sought. Religious freedom was something the church yearned for, prayed for, fought for, and died for. When necessary, Christians suffered faithfully, and oftentimes God used their suffering to stir revival. But we are not God, and it is in our best interests (and that of our children) to pray God continues to prevent persecution of Christians in our nation. At the same time, we should also pray that if persecution comes that God would help us stand strong until the end. Regardless, these are sobering thoughts and should force us to our knees to pray more sincerely, “Thy Kingdom come, Thy will be done.”
[i] Dictionary of the Christian Church, Edited by F.L. Crosse and E.A. Livingstone
[ii] The Counter Reformation started with the Council of Trent (1545-1563).
[iii] Theologian for the Ages: John Calvin, Steve Lawson
[iv] Encyclopedia Britannica