The Forming of Calvin's Theological Mind

Historical Background for the Use of Public Disputation

Public disputation has served a vital role in the formation of civilized societies throughout recorded history. Plutarch, in his De sollertia animaliaum, recounts one the earliest disputations between two Greeks on the pressing issue of whether animals living on land possessed superior intelligence to those living in water. (Lim 2) While the question under review by the ancients may seem trifling, the significance of Plutarch’s account is found in his description of the format and procedure by which the issue was joined.

First and foremost, a disputation was a ritualized verbal contest in which antagonists debated each other while adhering to the rules of a language game, whether of rhetoric or of dialectic. In Plutarch’s example, the debate entailed an exchange of reasoned arguments in successive continuous speeches rather than a mutual cross fire, or dialectical interrogation, by the two adversaries. Both forms of debate were common in antiquity. (Lim 3)

Public disputation also appears in a form in Luke’s record of the early church’s development as her apostles, elders and leaders met and addressed themselves to the question of the salvation of the Gentiles at the Council of Jerusalem. (Acts 15) A few short centuries later, at least one of the Church Fathers, Ambrose, warned of the dangers of relying upon dialectic in resolving doctrinal disputes when he wrote: “Let the empty questions regarding speech cease now, for the Kingdom of God, as it is written, consists not in the persuasion of words, but in the exhibition of virtuous deeds.” (Lim 216; quoting Ambrose) Emperors Theodosius II and Valentinian were heeding Ambrose’s admonition when they convened the Council of Ephesus in 431 with these words of instruction:

With patience each shall hear whatsoever is said and each shall be ready to reply or for reply to be made to him and thus by questions and by replies and by solution the inquiry touching the true faith shall be judged without any dispute and by common examination of our Saintliness it will reach a happy agreement without dispute. (Lim 221; quoting Candidianus sent as comes domesticorum by the emperors to the Council of Ephesus)

While recognizing the dangers and the weaknesses of relying solely upon public disputation as a means of resolving doctrinal disputes, there is evidence, however, that church leaders continued to use disputation as a successful forum for the resolution of disputes as well as the promulgation of the truth. Eusebius chronicles the experience of Dionysius of Alexandria who convened an open disputation in Arsinoe. Dionysius reported, “I called together presbyters and teachers of the brethren in the villages (there were present also such of the brethren as wished), and I urged them to hold the examination of the question publicly.” (Lim 21; quoting Eusebius, Hist. eccl. 7.24.6-7 (Oulton, ed. 2:194-95)) This “public examination” extended for three full days “from morn till night.” Dionysius would later describe the procedures and the attitudes displayed by the participants during the disputation in these words:

On that occasion I conceived the greatest admiration for the brethren, their firmness, love of truth, facility in following an argument, and intelligence as we propounded in order and with forbearance the questions, the difficulties raised and the points of agreement; on the one hand refusing to cling obstinately and at all costs (even though they were manifestly wrong) to opinions once held; and on the other hand not shirking the counter-arguments, but as far as possible attempting to grapple with the questions in hand and master them. Nor, if convinced by reason, were we ashamed to change our opinions and give our assent; but conscientiously and unfeignedly and with hearts laid open to God we accepted whatever was established by the proofs and teachings of the holy Scriptures. (Lim 21; quoting Eusebius, Hist. eccl.
7.24.8 (Oulton, ed., 2:194-95))

This same pattern of “public examination” where the participants “propounded in order and with forbearance the questions” would continue as a principal vehicle for the contesting of truth down through the centuries. Indeed, it became of the chief means by which the propositions advanced by Luther, Calvin and their colleagues would endeavor to reform the Church. The vital and effective function of public disputation was concisely confirmed by Calvin in his personal correspondence commenting upon the proceedings at Lausanne when he wrote: “The Senate of Berne has declared that everyone is at liberty to state his objections freely, without need to fear being disturbed in consequence of it. That is the fittest means of exposing the ignorance of those who set themselves against the Gospel.” (Merle 236; quoting Calvin, Letter to F. Daniel, Lausanne, October 13, 1536)

Thus, the forum was opened at Lausanne for a full and free public debate of the issues of the day. But, was Calvin up to the task of rising to the question? We will find that the answer is a resounding yes as we now turn our consideration to his preparation for the task through his training at Orleans and Bourges and his prompting to the task by his encounters with his friend and, in some respects, mentor Guillaume Farel.