Maintenance of Moral Discipline and Philanthropic and Social Activities

Abstract

The term “corpus corporatum et politicum”, by which the Charter of King Edward VI characterized the refugee community is almost untranslatable. However, even untranslated, the word “politicum” is sufficient indication that in this case more is involved than what would be understood by a church community to-day. The term “corpus corporatum et politicum” bound the members together into a kind of civic corporate body. To begin with, this explains why in the correspondence and in Ruytinck’s “History” — and, though to a lesser degree, in the Acta — the “nation” occupies a great place, sometimes an even greater place than the “church community”. On the other hand, nation and church community were one and the same conception, or rather two aspects of the same conception. For a good understanding of the matter, it should be borne in mind that in those days fugitives outside their own country were without the protection of the law. Neither written nor unwritten laws, nor treaties guaranteed their protection. Whether or not they were admitted and tolerated depended upon the goodwill of the ruling sovereign or of the government of the country where they sought refuge, and this goodwill was, to a great extent, dependent upon existing political relations. It was to be expected that those authorities who granted hospitality required guarantees of the good faith and reliability of the fugitives. Such a guarantee could now be found in the fact that the fugitives were united by a spiritual tie with its special obligations. This spiritual tie offered assurance of unity of (admissible) convictions and acceptance of certain moral norms of order and discipline. For these reasons people like the Dutch and French refugees were considered fit for admission; moreover, there was a certain prospect of gain which might result from their admission. The fugitives, on their part, tried to make the expectations entertained of them come true by paying strict attention to the unity of conviction and the uniformity of behaviour and way of life resulting therefrom — to which they were the more inclined as this unity was entirely in line with the spiritual ties which bound them together. The unity in faith and the religious moral discipline found by them in Holy Scripture and as formulated in their Faith and Order, were the guarantees of a strong ecclesiastical unity within, and of recognition, help and liberty, without.