Sebastian Castellio
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Sebastian Castellio (also spelled Châtaillon, Castellión and Castello) (1515–December 29, 1563) was a French preacher and theologian; and one of the first Reformed Christian proponents of freedom of the conscience or freedom of thought.
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[edit] Introduction
Castellio was born in 1515 at Saint-Martin-du-Fresne in the village of Bresse of Dauphine, the country bordering Switzerland, France, and Savoy. His family called itself Chateillon, Chatillon, or Chataillon; under the Savoyard rule. Having been educated at the age of twenty at the University of Lyon, Castellio was fluent in both French and Italian, and became an expert in Latin, Hebrew and Greek as well. Subsequently he learned German as he started to write theological works in the various languages of Europe.
Evidently his education, zeal and theological knowledge were so outstanding that he was considered to be one of the most learned man of his days, an equal if not even a superior to John Calvin. Regarding Castellio, Voltaire wrote: "We can measure the virulence of this tyranny by the persecution to which Castellio was exposed at Calvin’s instance — although Castellio was a far greater scholar than Calvin, whose jealousy drove him out of Geneva."
Castellio later wrote that he was deeply affected and moved when he saw the burning of heretics in Lyon by the French Inquisition and at the age of twenty-four, he decided to subscribe to the teachings of the Reformation. In the Spring of 1540 after witnessing the killings of the early Protestant martyrs, he left Lyon and became a missionary for Protestantism.
[edit] Early career
After leaving Lyon, Castellio made his way to Strasbourg where he met John Calvin. Having made a very strong impression on Calvin, Castellio enjoyed Calvin's company so much that he remained in the student hostel established there by Calvin and his wife for a whole week. Upon Calvin's return to Geneva, Calvin asked Castellio to join him in 1542 in the position of Rector of the Collège de Genève. Castellio was also commissioned to preach in Vandceuvres, which was a suburb of Geneva.
Because of his unique relationship with Calvin, Castellio enjoyed great respect in the world of Protestant Christian theology. In 1542 he published his Four Books of Sacred Dialogues in Latin and French.
In 1543, after the plague struck Geneva, Sebastian Castellio was the only divine in Geneva to visit the sick and give them the last rites while the Geneva Consistory and Calvin himself refused to visit the sick, Calvin directing his servants to declare him "indispensable" and later writing in his defense that "it would not do to weaken the whole Church in order to help a part of it."
For his outstanding work, the Geneva City Council recommend Castellio's permanent appointment as preacher in Vandceuvres; however in 1544 a campaign against him was initiated by Calvin. At the time, Castellio decided to translate the Bible into his native French, and was very excited to ask for an endorsement from his friend Calvin, but Calvin's endorsement was already given to a relative's French translation of the Bible, so Castellio was rebuked and turned down. Calvin wrote to a friend regarding the matter: "Just listen to Sebastian's preposterous scheme, which makes me smile, and at the same time angers me. Three days ago he called on me, to ask permission for the publication of his translation of the New Testament."
Castellio and Calvin's disagreements grew even wider when during a public meeting Castellio rose to his feet and claimed that clergy should stop persecuting those who disagree with them on matters of Biblical interpretation, and should be held to the same standards that all other believers were held to. Soon after, Calvin charged Castellio with the offense of "undermining the prestige of the clergy." Castellio was forced to resign from his position of Rector and asked to be dismissed from being a preacher in Vandceuvres. Anticipating future attacks from Calvin, Castellio asked for a signed letter that outlined in detail the reasons for his departure: "That no one may form a false idea of the reasons for the departure of Sebastian Castellio, we all declare that he has voluntarily resigned his position as rector at the College, and up till now performed his duties in such a way that we regarded him worthy to become one of our preachers. If, in the end, the affair was not thus arranged, this is not because any fault has been found in Castellio's conduct, but merely for the reasons previously indicated."
[edit] Years of Poverty
The man who once was the Rector in Geneva was now homeless and in deep poverty. The next few years were desperate times for him. Being one of the most learned man of his time, his life came down to begging for food from door to door. Living in abject poverty with his eight dependents, Castellio was forced to depend on strangers to stay alive. His plight brought admiration from his contemporaries. Montaigne wrote "it was deplorable that a man who had done such good service as Castellio should have fallen upon evil days" and added that "many persons would unquestionably have been glad to help Castellio had they known soon enough that he was in want."
History indicates that many perhaps were afraid to help Castellio for fear of repercussions from Geneva. Castellio's existence ranged from begging and digging ditches for food to finding a position of proof-reader for the Basle printshop of Oporin. He also worked as a private tutor while translating thousands of pages from Greek, Hebrew and Latin into French and German.
[edit] The Conflict with Calvin
Castellio's existence in Basle was quiet and uneventful until Michael Servetus was executed in Geneva by Calvin in 1553. A few Protestant leaders were pleased with the killing of Servetus. Melanchthon for example wrote: "The Church thanks you, and will thank you in days to come. The Genevese officials acted rightly when they condemned this blasphemer to death." However many other contemporary scholars were outraged both publicly and privately over the execution of Servetus. The synods of Zurich and Schaffhausen were far from enthusiastic, and Castellio took an especially hard line regarding the whole affair. He became enraged over what he saw as a blatant murder committed by Calvin own hands "dripping with the blood of Servetus."
As a defense of his actions, in February 1554 Calvin published a treatise titled Defensio orthodoxae fidei de sacra Trinitate (Defense of the orthodox faith in the sacred Trinity) in which he detailed the reasons for persecution and execution of Servetus for diverging from his doctrine.
Three months later, Castellio wrote the pamphlet De haereticis, an sint persequend (Whether heretics should be persecuted) with the place of publication being printed on the first page as Magdeburg rather than Basle. The book was financed by the wealthy Italian Bernardino Bonifazio, was written under the pseudonim Martinus Bellius and was printed by Johannes Oporinus, a known Basel book printer. It is believed that the pamphlet was co-authored by Laelius Socinus and Celio Secondo Curione. Concerning the execution of Michael Servetus, he wrote, "When Servetus fought with reasons and writings, he should have been repulsed by reasons and writings." He invoked the testimony of Church Fathers like Augustine, Chrysostom and Jerome to support freedom of thought, and even used Calvin's own words written back when he was being persecuted himself by the Catholic Church when he wrote: "It is unchristian to use arms against those who have been expelled from the Church, and to deny them rights common to all mankind."
Castellio ventured into a passionate discourse revolving around the question "What is a heretic?" He repeatedly argued against one man (Calvin's) inerrant interpretation of Christian Scripture and concluded that a heretic is anyone who disagrees with another regarding the meaning of Scripture, thus being a relative term and a relative charge.
Castellio also can be credited with a huge advance in the promotion of the concept of limited government. He passionately argued for a separation of state and Church and against the idea of theocracy. Arguing that no one is entitled to direct and control another's thought, he stated that authorities should have "no concern with matters of opinion" and concluded: "We can live together peacefully only when we control our intolerance. Even though there will always be differences of opinion from time to time, we can at any rate come to general understandings, can love one another, and can enter the bonds of peace, pending the day when we shall attain unity of faith."
[edit] Other Resources
In his 1936 book, Castellio gegen Calvin oder Ein Gewissen gegen die Gewalt (The Right to Heresy: Castellio against Calvin), Stefan Zweig draws his portrait as a pioneer of defence of freedom of conscience against tyranny.
