Conrad Vorstius

Conrad Vorstius^[1] (Konrad von dem Vorst) (Cologne, July 19, 1569 – Tönning, September 29, 1622) was a German-Dutch Protestant Remonstrant theologian, and successor to Jacobus Arminius in the theology chair at Leiden.

Early life

Vorstius was born at Cologne on July 19, 1569. His parents were Roman Catholic but he converted to the Reformed religion. He studied at Düsseldorf from 1583 to 1587, he also studied at Aix-la-Chapelle and then entered the college of St. Lawrence in Cologne; he next studied for two years to prepare for business but in 1589 again altered his intention and studied at the Herborn Academy from 1589 until 1593, he entered further schooling at Heidelberg on April 12, 1593 focusing on theology on April 12, 1594. There he studied under Johannes Piscator and received a theological doctorate in July 4, 1594.

In December 1595 he went to Basel and Geneva, where he attended Lectures by Theodore Beza. It was also here where his disputations De sacramentis (Basel, 1595) and De causis salutis (1595) gained him the offer of a position as teacher (with the approval of Beza and Johann Jakob Grynaeus). Instead, he went to Steinfurt in 1596, in the County of Bentheim. There, thanks to a recommendation from Beza and David Pareus, he taught at Graf von Bentheim's gymnasium for fifteen years. At Steinfurt Vorstius defended the Reformed religion against the Catholic theologian Robert Bellarmine. He also received offers for teaching positions at Saumur and Marburg. It was at Steinfurt that his De praedestinatione (Steinfurt, 1597), De sancta Trinitate (1597), and De persona et officio Christi (1597) brought on him a suspicion of Socinianism; but in 1599 he successfully defended his orthodoxy before the theological faculty of Heidelberg. He was promoted in Steinfurt, in 1605 receiving the additional appointments of preacher and assessor to the consistory.

At Leiden

After the death of Arminius, he accepted, in 1610, a call to Leiden. He was "praised enthusiastically by indisputably orthodox divines at Heidelberg and Arnhem as worthy of the post".^[2] He was nominated for the divinity chair there by moderate members of the Remonstrant party who approved of his support of public freedom of opinion ("having defended the toleration of diverse opinions in his book against Bellarmine"^[2]) and thought that due to his orthodox background he would also be acceptable to some of the Contra-Remonstrants.

He reprinted in 1610 his Disputationes decem de natura et attributis Dei (Steinfurt, 1602) as Tractatus theologicus de Deo sive de natura et attributis Dei, and in the same year published Anti-Bellarminus (1610). His statements in the Tractatus on God, the divine attributes, predestination, and Christ led the Counter-Remonstrants to accuse him of Socinianism and heterodoxy. The Heidelberg theologians condemned the book; Vorstius replied in his Protestatio epistolica contra theologorum Heidelbergensium (The Hague, 1610). In 1611 he damaged his reputation by re-editing a work of Socinus; De auctoritate sanctae scripturae, with a preface of his own. The authorities in Heidelberg refused to publish it and he later claimed to have been ignorant of its authorship.

As the controversy grew "His appointment became a symbolic cause in the struggle between the two parties [Remonstrants and Contra-Remonstrants] in church and state. Oldenbarnevelt and Uyttenbogaert, the leaders of the Remonstrants, were committed to the appointment of Vorstius, which would ensure that an exponent of the Arminian-Remonstrant point of view would continue to be heard at Leiden."^[2] They were joined by Hugo Grotius who defended the right of the civil authorities to appoint whomever they wished to university faculty.

Vorstius' opponents, led by Sibrandus Lubbertus, protested to the states of Holland and West-Friesland. They attempted to bring the Anglicans over to their side by communicating with the archbishop of Canterbury and other English divines and succeeded in winning over King James I of England. King James issued a pamphlet against him in 1612; he also recruited Richard Sheldon and William Warmington, English Protestant converts from Catholicism, to write against him.^[3] James caused Vorstius's book to be burned in London, Oxford, and Cambridge, and informed the States-General, through his ambassador Ralph Winwood, that he would consider them his enemies if they tolerated the presence of such a heretic. Winwood but forward a long speech entirely based on the Contra-Remostrant tenet theat the appointment of Vorstius was not just a political matter but one of religion as well. He stated that since some cities, such as Holland, were against the appointment to move forward on it threatened the unity of the Provinces. Oldenbarnevlet, thanked the ambassador for the king's "princely affection" and promised the proposal would be considered. In a letter to Cecil, Winwood cast the contest as between those "who sincerely do affectionate, the profession of the one only true religion" and those who hold "that the strength of their state, chiefly does consist, in maintaining Religion to be professed in a certain Latitude, the bounds whereof they enlarge, and restrain, at the humor and appetite of every particular man's fantasy".^[2] While Vorstius called for toleration of various religious opinions, his English opponents held that this could only lead to the disruption of the state and lose the blessing of Jesus. They held that only reason the United Provinces had not been annihilated by Spain was through the service of God and the advancement of true religion. While James was tolerant for his time, it was only toleration in private; no public preaching or opposition to his religious policies was allowed. Despite the Remonstrants having the same position of supremacy of the state over the Church, there open toleration was seen as a danger to the peace of the state.

Vorstius had made reply in his Christiana ac modesta responsio ad articulos quosdam nuper ex Anglia transmissos (Leiden, 1611), but the States-General felt obliged to dismiss him, though continuing his salary, in 1612.^[4] He settled as an exile in Gouda, about May, 1612. Attacks on Vorstius continued, and he pleaded his own cause in a series of polemics.^[5] Finally, in 1619, he was condemned as a heretic by the Synod of Dort and banished.

Later life

He left Gouda and remained in hiding, mostly in the area of Utrecht. In 1622 Frederick III, Duke of Holstein-Gottorp offered him a refuge. Shortly before his death he is reported to have drawn up a confession of faith in which he openly professed Socinianism. He died at Tönning on September 29, 1622.

Vorstian theology

While the Calvinists had opposed Arminius' ideas, he was still viewed as Christian and Protestant, and it was difficult to oppose him without appearing to oppose the political powers that had appointed him chair at Leiden University. But upon the appointment of Vorstius the Calvinists had "a golden opportunity to present their intervention in politics as a defence, quite simply, of the Christian religion."^[6] To them Vorstius "was an academic of the most troubling kind, who pushed the framework of scholastic theology to its limits."^[6] The historian Sarah Mortimer lists elements of his theology, saying "He began to argue that God was not infinite in essence, that his knowledge of the future was limited and that he could not be wholly present in every part of the universe. Though, Vorstius noted, he could not be sure of any of these claims - it was said that he began every theological proposition with the phrase 'it seems that'. Not only did Vorstius appear heterodox but also deeply sceptical, and he convinced many of his hearers and readers that his beliefs and arguments went beyond Christianity, even beyond theism."^[6]

Vorstian theology did not find any defenders, "even those who had backed his appointment dissociated themselves from his opinions."^[6] The opponents of the Calvinists focused instead on the ecclesiological point, "arguing that it was for the civil magistrate and not the clergy to decide who would instruct students at Leiden University."^[6] Hugo Grotius wishing to detach the issue from both Arminian and Vorstian theology, argued that the states of Holland had the right to appoint the university professors they deemed fit.

Vorstius' theology was seen as so heterodox that it became difficult for people to separate it from the question of the rights of the States. Holding his works up as blasphemy and irreligious, the Calvinists derided the political authority of Holland for appointing him to teach the youth. Vorstius did not help his cause as his work began to be influenced by Socinianism (another theological system which questioned the concept of a Trinitarian and infinite god; which was also oppossed by the Calvinists). Vorstius began meeting with Socinians and giving their books to his students. He even printed his own edition of one of Socinus's works.

Sibrandus Lubbertus championed the Calvinist side, inisisting that while they had no intent to encroach on the magistrates' territory, they couldn't sit by while true religion was being molested. He warned that religious divisions where bad for the States and blamed the magistrates for perputating them. Grotius, on the other side, argued that the States could not be judged on religious grounds, and their rights were independent of religious learning or beliefs. The truce with Spain that had allowed the debate was coming to a close in 1621 so there was an urge to have the matter settled before then.

Family

Conrad's son Adolph Vorstius (Delft, 1597 - Leiden, 1663) was to become professor in medicine at the Leiden University in 1636. His son Willem Hendrijk Vorstius (d. October 1, 1652), who studied rabbinical literature, was Remonstrant preacher at Leiden after 1642, and was also suspected of Socinianism. Another son, Guernerus, was also a Remonstrant preacher at Doccum in 1632, but was banished for five years in 1634. In the following year he returned, only to be arrested and rebanished again, after which he was a preacher at Hoorn (1641), Leiden (1653), and Rotterdam (1658), where he became pastor emeritus in 1680 (d. March 1682). He edited his father's Doodsteek der Calvinistische prasdestinate. Descendants of Vorstius were preachers in Dutch Remonstrant churches for a century.

Notes

1. ^ Conrad Vorst, Konrad or Conradus Vorstius.
2. ^ ^{a b c d} Frederick Shriver. The English Historical Review. 117. Oxford University Press. pp. 449–474. 
3. ^  "Sheldon, Richard". Dictionary of National Biography. London: Smith, Elder & Co. 1885–1900. 
4. ^ W. B. Patterson, King James VI and I and the Reunion of Christendom (1997), p. 263.
5. ^ Catalogua errorum sive hallucinationum D. Sibr. Lubberti (Steinfurt, 1611); Prodromus plenioris responsi suo tempore secuturi ad declarationem Sibrandi Lubberti et ministrorum Leovardenaium iteratam cautionem (Leyden, 1612); Responsum plenius ad scripta quaedam eristica (1612); and Paraenesis ad Sibrandum Lubbertum (Gouda, 1613).
6. ^ ^{a b c d e} Sarah Mortimer (2010). Reason and religion in the English revolution: the challenge of Socinianism. New York, NY: Cambridge University Press. 

Further reading

• Frederick Shriver, Orthodoxy and Diplomacy: James I and the Vorstius Affair, The English Historical Review, Vol. 85, No. 336 (Jul., 1970), pp. 449–474

External links

• Extracts from A Declaration against Vorstius
• Account by Thomas Fuller
• Erich Wenneker (1998). Bautz, Traugott. ed (in German). Vorstius, Conrad. Biographisch-Bibliographisches Kirchenlexikon (BBKL). 13. Herzberg. cols. 84–90. ISBN 3-88309-072-7. http://www.bautz.de/bbkl/v/vorstius.shtml. 

 This article incorporates text from a publication now in the public domain: Jackson, Samuel Macauley, ed (1914). "^{article name needed}". New Schaff-Herzog Encyclopedia of Religious Knowledge (third ed.). London and New York: Funk and Wagnalls. 

Persondata
Name	Vorstius, Conrad
Alternative names
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Date of birth	July 19, 1569
Place of birth
Date of death	September 29, 1622
Place of death