Sixteenth Century Journal "This volume provides for English readers an invaluable and unprecedented picture of the early work of the consistory and of a broad cross-section of mid-sixteenth-century Genevan society. . . All in all, this is a tremendously valuable source for social history, translated and annotated effectively, that should find its way into college and university classrooms and into the hands of those interested in what Calvin actually did, rather than simply said." Protestant Reformed Theological Journal "The student of the Reformation will find these records fascinating. . . This book is a valuable addition to the literature of the Calvinistic Reformation in English."
REGISTERS OF THE CONSISTORY OF GENEVA IN THE TIME OF CALVIN
Volume 1, 1542-1544William B. Eerdmans Publishing Company
ISBN: 978-0-8028-4618-1Contents
Translator's Preface.....................................viiPreface..................................................xIntroduction.............................................xviiGlossary.................................................xxxviSources and Bibliography.................................xlTHE REGISTERS............................................1Appendices...............................................419Index of Names of Places and Persons.....................437
Introduction
The picture of Calvinism held by the general public is characterized above all by a doctrine and a manner of life. Certainly the doctrine of predestination (or, among those who know the history of the Reformation, of double predestination) plays an important part in Reformed theology. However, some fall into excess in trying to reduce the thought of Calvin to this doctrine alone. Similarly, it is possible to exaggerate the importance of regulation of morals, of Puritanism, among the Reformers. At the same time, discipline is without doubt an essential pillar of Calvin's ecclesiology. For him ecclesiastical discipline is to the church "as the nerves are in a body, uniting the members and keeping each in its place and its proper state." This discipline depends above all on the practice of excommunication. Although in theory the right of excommunication in Geneva always rested in the Seigneurie, which regularly restated its authority, in practice the instrument of excommunication in Geneva was the Consistory.
The privileged position of ecclestiastical discipline in Calvinist thought tends to give importance to the study of the institution designed to impose that discipline. This permits us to see what Calvin meant by discipline. But the interest of the Consistory for Genevan history manifests itself in many other ways. What may be called demographic issues are also significant: the Consistory usually summoned from five to seven percent of the adult population each year. Already in its first 24 months of activity it summoned almost 850 persons, from a total population of less than 13,000. It goes without saying that the number of people thus affected by this body, if one counts the friends and families of those summoned, greatly exceeds this figure. This is an enormous percentage, when it is considered that the Consistory functioned thus year after year.
Is it not clear that an institution with such a position in society merits the attention of historians? The editors of the published works of Calvin responded in the negative. They state: "The sessions of the Consistory were for the most part filled with correctional affairs no longer of great interest." This prejudgment is not found only among these modern scholars; the perception that the Consistory occupied itself only with fornicators goes back to the very beginnings of the Consistory.
On the contrary, speaking of the article concerning fornication in the ordinances for the discipline of rural churches of 1547, J.-F. Bergier wrote: "By virtue of this article, the Consistory had to examine numerous cases that are recounted in the Registers of this institution and form the best source for a history of manners, indeed a social history of Geneva." In fact, if these registers recorded only the history of sexual deviancy, we would not have taken the trouble to edit them. Nevertheless, we agree with Bergier: the minutes of the Consistory prove particularly rich for the study of many aspects of daily life.
Certainly, the Consistory saw the pursuit of "paillards" — from simple fornicators to repeat adulterers — as an integral part of its work; in its origin, it was inspired by the tribunal matrimonial of Bern and replaced the bishop's courts, which occupied themselves with questions involving the sacraments, particularly marriage. Therefore, the Consistory was expected above all to determine the validity of promises of marriage. As throughout Europe, the Genevans of the sixteenth century customarily had sexual relations immediately after the promise of marriage, before the ecclesiastical ceremony took place. Pregnancy often resulting, the promise had special importance in law. If one party complained that the other had not held to its word, the Consistory held a hearing to decide whether there was a broken promise, in which case the parties were generally required to marry, or a promise falsely claimed, in which case they were guilty of fornication. In the latter case, these minutes teach us about clandestine sexuality in Geneva; in the former, they furnish us with fascinating information about the manner of choosing a spouse, even among the lower levels of society which are often so difficult to examine. Already, the first pages of this volume depict for us a precious scene where, according to Pernet Du Puys, he and Clauda Du Bouloz had gone walking on the Mont du Salve, near Geneva. In descending, agreeing well together, they stopped to drink in the village of Collonges-sous-Salve. The young man affirmed that, satisfied with their day together, they drank a glass "in the name of marriage," in this period a widespread method of exchanging promises of marriage. The woman, however, admits that she drank a glass, but not "in the name of marriage," because she did not have the consent of her family. They appealed to the Consistory to determine whether the marriage should take place or not. This is a typical example where the testimony of the two parties gives us interesting information about the method of courting and the formation of couples in the sixteenth century.
From its first days, the Consistory investigated a gamut of cases much more varied than merely promises of marriage and sexual crimes. Throughout the period of John Calvin's ministry, beginning already in the period contained in the present volume, the Consistory investigated drunkards, blasphemers, usurers, wastrels, beggars, dancers, singers of "improper songs," healers, magicians, gamblers, and other "evil livers." As we read the whole of these registers, an entire canvas of popular culture unrolls before our eyes. Clearly it is most often concerned with deviant behavior of a commonplace sort. Even when it involves more unusual behavior, the reactions of those involved give us a detailed image of what was perceived as normal. In short, as Bergier affirms, it is an excellent source for the study of society.
There are, however, some aspects that merit fuller treatment. For the historian of religion, these minutes of the Consistory are particularly useful. This is not because they clarify the thought of Calvin. If the spirit of the great reformer permeates these registers, his voice is never heard; their interest resides elsewhere. If, however, one is interested in the religion lived by ordinary people and in the reception of the Reform among the populace, he will find here a veritable treasure-house. The Consistory was charged with repressing the practices and beliefs of the old faith and introducing those of the Reform. To this end the Consistory examined those suspected of attachment to the church of Rome as well as those who neglected their duties — principally those whose attendance at sermons did not demonstrate an ardent zeal for the Reformation.
Genevans accused of "papist" sympathies manifested an astonishing diversity of practices and beliefs of the old church during the first years of the functioning of the Consistory. It is seen that they continued to pray to the saints and the Virgin Mary, that they prayed...
