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[This background information is translated from SHPF Protestant Bulletin 1906, P.349]

The Temple of Charenton - Religious Services

Now, thanks to Mr. Pannier, we have arrived at Charenton. After such a lovely trip we will visit the temple and attend religious services. I will try to have you stay here for a slightly shorter time than was spent by our predecessors in the XVII century!

Let's first become familiar with the surroundings of the temple. In the village itself, with its long and most unique street, we find many hostels with huge stables - the Golden Lion (Lion d'Or); the White Scarf (L'Echarpe Blanche); The Royal Hunt (La Chasse Royale); and others, including the Crossbow (L'Arbalete) where we will go for lunch between the two services. [Worshippers at Charenton would likely 'park' their horses and carriages at one of the many hostel stables for a fee.]

While walking, we approach the enclosure of the temple and we do our best to defend ourselves from the host of beggars who are there to meet us, despite the regulations against this sort of thing. Of course they beg in the name of God, not in the name of the Blessed Virgin and the Saints...

We are surprised by the dimensions of this temple enclosure. It also contains a lot of things. First there is the place in front of the temple called the 'Pave' where the coaches, some having 6 horses, can turn around easily. Along one of the sides, the Consistory has built four houses, one for the concierge (caretaker) and the others intended to be a college but which wasn't built because it wasn't permitted. Now, in all four buildings there are rooms to rent, or to house notable visitors when there are two days of successive service, for instance, on holy Thursday during Easter.

Beyond the Pave, we note again within the enclosure in addition to the temple, which we will enter in due time, two cemeteries - one for the nobility and the other for the common folk, a distinction which raised no eyebrows in those days. Then there are the 2 rows of booths or stalls of the book sellers (bouquinistes). They sell books of edification, controversy, sermons, and even the portraits of pastors. And then there is a long building named the Consistory, with a water well next to it. The Consistory contains on the ground floor, two parts: the smaller one known as the 'Chamber of Meditations' which is intended for the pastor. There you'll find him before the service, or even during that part of the service entrusted to the Reader. The other room, much larger, serves as the meeting place of the Consistory or the Synods. In this room, if we are to believe a certain pamphleteer named Le Noble (but I really don't know what to think because, as a former attorney general of Metz which he was, he was also sentenced for forgery and spent twelve years, if I'm not mistaken, in the Bastille); therefore, if we believe him...

On the four walls,
A mural is seen of battles,
That once took place under Charles to destroy the faith,
But which the sect dared to fight against its own king.

These were the battles of Dreux, Saint-Denis, Jarnac, and Moncontour.

All four went badly for the unfortunate sect,
Nevertheless they showed themselves bold and aggressive.
But a last battle revealed another arm,
By evidence of their triumph at Coutras...

In the Consistory the Pastors are fed and billeted unless they are invited to the home of Isaac Arnauld, or, later, the home of Mr. de Schomberg [i.e. the chateau at north-east corner of the temple site]. They also eat sometimes in the residence of the caretaker in a private room set aside for this purpose. They may be alone or with their families, or a few elders of the church. It was at the concierge, for example, that a good elder, Madam Pierre Dumoulin, wife of the pastor (who our secretary will give a talk on shortly) was involved in a rather bitter dispute. She was accosted by a maid who accused her of being a 'nasty gossip'. She forced her up against the wall so hard that Madam Dumoulin had to defend herself. The maid gave her two smacks across the face and would have knocked her out had pastor Samuel Durant not intervened. Mr. Dumoulin wasn't around at the time.

Finally, in the Consistory are the robes of the pastors, the objects necessary for the celebration of pastoral acts, as well as the church Archives and the Library.

But now we come to the temple with its beautiful aisles of young elm trees. It is a quadrilateral structure 37 m. long, 24 m. wide on the outside. It was built on the plans of the most prominent architect of the time, Solomon de Brosse, the same man who built The Luxembourg, 'the most beautiful house in Paris' according to a contemporary. The temple is made of hewn stone.

Suggested sample of stonework...

It has three large doors and 81 windows. These windows even inspired another satirist named Rostagny - one who I must introduce to you. He was a squire, a doctor of medicine, of the Royal Society of Paris and the regular doctor of A. R. Madam Isabelle d'Orleans, Duchesse of Guise. The temple has the shape of a quadrilateral. You think it is so that everyone can see and hear. Wrong! This temple, which is not like the other churches (in the form of a cross), is built like any secular building just to be different.

There are 81 windows, and here is what Rostagny said. You will notice the depth and the irony of his complimentary critique:

On all sides we see the daylight,
In this small fortress of battle.
But who could be mad enough,
To say that this was nothing but a hide-away
For owls which have no need of light!
I discovered the truth,
It is that you wish, fine people,
That for all posterity
You show that you craved something
That you never had before.

In other words, the reformers had a horror of light - always hiding like the owl, and later Rostagny spoke of moles - but they wanted to make known that they loved light! So this is how they showed it. [They also happened to be necessary to get light into the core of the building, past the densely-occupied galleries.]

But, while we are wasting our time with Rostagny, the first bell has rung. Soon the second bell will sound so we must find a place to sit. So let's go inside and meet the two greeters who Rostagny said oversee 'the box of Perrette', that is to say, the various places at the entrances where people prove that they have a right to be there (by showing their 'mereau'). We have one, so let's go inside. The first thing that strikes us is the size of the nave which is 74 feet long and 35 feet wide. On the wood panelling of the vaulted ceilings of this nave, we note, painted in gold on a blue background are the Decalogue, the Lord's Prayer, and the Apostles' Creed [Summary].

And then there are the two galleries, one above the other, with their benches and bleachers. They are supported by 20 stone columns of Doric order, and are accessed by 4 double staircases. Rostagny affirms that there were often 4000 people in these galleries. If this is true, one could conclude (I will spare you any discussion on this point), that the temple of Charenton could contain approximately 6000 people, including 2000 on the bottom floor, I would suggest. In any case, whether there was room for 6000 people or not, it is certain that the temple was too small on some big days.

The bottom of the temple is divided into two very unequal parts: the parquet (the hardwood inlaid floor) and the rest. On the parquet flooring, rising on three levels and surrounded by a balustrade, fitted with doors, is the pulpit. A little in front of the rear wall is the communion table with its cover of embroidered fabric and a certain number of seats for so-called 'dignitaries' or for the pastors, elders and the deputy general. Around the parquet and separated from the rest of the ordinary seats, are benches inside boxes, and even 'armoried' [having the coat-of-arms painted on the benches] boxes for dignitaries, French or foreign, for example the ambassadors of England, Holland or Switzerland.

A few ladies of high standing occupy the first row of benches. Finally, there is the 'Bench of Catholics' - sort of spies for the king, wearing a cassock or other regalia, charged to take note of what is being said in the sermons that could be used in a court case against the Church or its pastors.

Strange as it may seem, it is quite difficult to know how the seating was arranged in the temple at Charenton. An English traveller, who attended a worship service in 1644, after having mentioned the seats of distinction added: 'the rest of the congregation sits on benches and bleachers but there are no pews like in our churches.' He even appears quite shocked to see that 'you take all your seats and benches with you after the ceremony.' It is possible, however, that later because of the inconveniences caused by these portable seats, a place variable, and therefore contestable, it was now time to put in fixed benches. These existed in other churches because at that time matters of precedence (social standing), even in the temple, was a matter of crucial importance. The placement of benches, however, gave rise to a great deal of conflict so that consistories and synods often had to intervene. It was the ladies especially who gave rise to the disorder. If the social position of their husbands determined their placement, it did not apply to their wives. At Gap, for instance, nine women were cited by the consistory for having been battered in the temple. In Nimes, Mesdames Brousson and Saillens injured each other; Ladies Bestide and Bassoul slapped each other; Ladies Molines and Madiere were engaged in a brawl for a second time in three weeks so that not only their cosmetics and their hair-do suffered badly but they were obliged, in order to stop their scandalous behaviour, to leave the temple.

The (catholic) butchers and bakers also entered into the fray regarding the order of procession. "We provide the raw material of the consecrated elements," said the bakers, "therefore we should be served first during communion." "Not at all," replied the butchers. "Through transubstantiation the consecrated elements become meat, therefore it is us who should be served first!" This was the spirit of the time.

Upon entering the temple, each service begins with a short prayer on one's knees. And then, if the second bell hasn't already rung, everyone greets his neighbors. Each keeps his hat on his head, even the pastor, except during the prayers, the singing of psalms, and during the celebration of the sacraments. In the pulpit there is a hook for the hat of the pastor. It was taken off like everyone, but he also put it on like everyone else therefore he preached wearing a hat. Pastor Allix did like the cavalier which, I think, means somewhat above the ear while pastor Claude pressed his hat down firmly.

When the second bell rings, the service begins. The reader says the invocation, reads a few fragments from the Bible and gives the song to be sung. It is a whole psalm or only a derivation. Incidentally, the singing of psalms was appreciated differently. Evelyn expresses charm of the harmonious singing. Casaubon is delighted and edified by them. But elsewhere - in one or another country church - it is said that the reformers 'shouted in their temples like cows!' As for Rostagny, who was always satirical, he likened the singing at Charenton to the melody sung by 'a thousand nightingales of Arcadie' - meaning jackasses, if you please! [Listen to Huguenot Psalms...]

After the singing of the first psalm, the reader reads the Decalogue and the Summary [Apostles Creed]. Then a prayer is said where everyone falls to his knees and says the Lord's Prayer in unison. [The Decalogue, Lord's Prayer and Apostles Creed were all written in the 'Tablets' that hung high in the ceiling at one end.] What is curious is that, if we are to believe Rostagny, each kneels before his bench and consequently turns his back to the pulpit.

After the Decalogue, a prayer is sung from the earliest times [a psalm]. During this song the pastor mounts to the pulpit, removes his hat and reads the confession of sins, followed sometimes by the Discipline which is left up to the Churches regarding the details for general absolution. Then another psalm is sung followed by the prayer of abundance, always terminated by the Lord's Prayer, and then the reading of the text on which the sermon is to be based. At this time, the pastor turns over the hourglass which the pulpit is equipped with - because the sermon generally must not go on for more than one hour. Then he puts on his hat and delivers his sermon. Immediately afterward come the general announcements including those of marriage, and then comes the great liturgical closing prayer which always ends with the Lord's Prayer and the symbol of the Apostles; then the singing of a psalm, and finally the blessing.

If there is a marriage, it is celebrated before the sermon. The banns must have been read three times previously. There is no special speech, and irrespective of the number of marriages the liturgy is read only once. Nor is there any Bible given to new spouses. Except for this, the ceremony is basically the same as today. Yet M. de Villiers, who assisted at three marriages at Charenton on April 2, 1657, said that the brides are each conducted by a gentleman (their father, probably) and accompanied by a number of young girls gaily dressed and adorned. There wasn't one who didn't carry a bouquet of flowers. They all pass in front of those who are about to be married. The latter are standing together and bow to each in turn. The couples then come out onto the Parquet where the marriage ceremony takes place. Finally, the new bride attaches a small white flower of jasmine or orange blossom into her hair.

If there is a christening (infant baptism) the ceremony takes place after the preaching, and before or after the last song. They are, generally, as today. To simplify, the liturgy is read only once for both multiple weddings or christenings, except for engagements where it was necessary in the larger churches to set aside a special day to celebrate. It would have been too long to conduct this in a regular church service. The Discipline prescribes marriages and baptisms to be done before the assembly of the faithful after they are announced in the regular service.

But the morning service is now over and, since we plan to attend one in the afternoon as well, we will begin by going to lunch at one of the restaurants. If we follow Rostagny, we choose the 'Crossbow' (L'Arbalete) and there we will pay, as he did, about 3 Francs. Now, what will be the meal, we will see. M. de Villiers didn't have much good to say about the food, but this family was accustomed to their restaurant in Paris where there were 9 or 10 meat dishes. Therefore, we'll be a little less critical than they were. The real difficulty will be to get served. On arriving we see that there have been some serious preparations. The preacher was renowned, having a 'three star' reputation. It is good that the hoteliers know this in advance because they have to make their preparations accordingly. They will be expecting a crowd.

Finally, someone notices those who are still waiting and we get served. At our table are some other diners. The conversation turns to the sermon that we just heard; on the respective merits of the pastors; and also some cautious words, because of the waitresses and strangers, about the sad situation facing the Churches. However, we do not see what Rostagny observed:

...running above the nape,
Always a few small bouquets
Loaded with criticism against the Pope.

Quatrains and epigrams are hardly in fashion and, besides, they will likely stir up hard feelings. However, between friends and family at least, one still feels free to speak.

Around 1:00 or 2:00 PM, after a short walk, we regain the path to the temple for the afternoon catechism service. It is basically the same as the earlier service, the only difference being that before the sermon one or several children recite one of the sections of the Catechism. The sermon is then one of explanation. It is hard to believe, in reading these sermons, that they were intended, at least by definition, for children. Did they go elsewhere? I don't think so. Soon they were equipped to help those who explained it to them. In schools, in the colleges and in many families, the catechism was explained by the parents or by the masters so that the catechism, being taught in an elementary form, became very familiar to the children. The children even learned to read by it. It was called the ABC's of Christians. Then the children learned to read the New Testament and songs from the psalms.

First it was the 'little catechism' and then the catechism itself. It was recited in French everywhere, and in the colleges, following classes, in Latin and Greek. So the children grew up with the catechism and one could talk to them differently than to our children. It was of use, moreover, to make them accountable by having them go to the temple and showing what they understood and retained of any sermon. It could therefore be assumed that through this rigor that it is was good for them. However, I'm not so sure.

It only remains for me to talk to you about the communion services and the services of fasting.

The communion services are remarkably similar to ordinary services except when the Last Supper is celebrated. Here are some peculiarities that should be mentioned. First of all, if there are several thousands of communicants, not everyone can receive communion. To qualify, the faithful must wear what is called a 'mereau'. The mereau is a sort of medal made of lead. At Charenton, according to Rostagny, it was made of cardboard. It testified that the faithful really belonged to the Reformed Church; that he had attended the preparatory services, and that he had not been refused from participating in the Last Supper in the past for breaches of the Discipline. Later it also served as a proof that the faithful had paid the sum that he was obliged to give for the costs of the religion's upkeep. Of course those whose situation didn't permit them to pay didn't prevent them from participating in the Last Supper.

The elders are preparing the communion table and they help the pastor in the celebration itself. The communicants come two by two, the men first, head covered, without gloves, without a sword, and irrespective of their social position. At the entrance to the parquet or the choir, an elder receives the mereaux. Other elders ensure that their approach is orderly and without noise, especially from those who are descending from the upper galleries.

Then come the women, their heads covered and veiled. The communion happens in silence in the sense that no biblical text is said to the communicants. By contrast, during regular communion services we read chapters of the Bible and sing the psalms. This must be omitted because of the time available for the ceremony. For this reason it may even necessitate the cancellation of the afternoon service. Yet on these days, many, if not all, don't eat anything until the evening, or even do not eat anything at all. At least we were able to have lunch!

The days of communion are not, however, strictly speaking, what is called the days of fasting. The days and services of fasting are different. This is the last thing I will mention. Days and services of fasting were divided into times of persecution, plague, war, famine, or other great affliction; or they were invoked when new pastors were to be elected or synods of special importance had to be convened. There were days of fasting for national, provincial or local occasions, and here is how they were conducted, at least the one held on Friday, April 19, 1658. It had been announced on 7 and 14 April. It was read from the pulpit in what was called the 'Act' of fasting thereby intending it to be a motivation.

On this day nobody ate anything, if not during the whole day, at least not until around 6:00 pm in the evening, and there were three successive services at the temple - 9:00, 1:00, and 3:00 pm. They lasted therefore from 9:00 in the morning to 5:00 in the evening, and here is what happened. We heard, not to mention the usual prayers, liturgical or of abundance: 32 chapters of the Bible and three sermons forming a volume of 167 pages. In the intervals we sang 19 psalms in their entirety, making 200 verses!

This we feel is substantial. But what is even more remarkable is that many attended all three services and almost everybody attended at least two. In general, there was even such a crowd that extra services had to be held in the courtyard, previously covered with a large canvas tarpaulin because of the weather, for the faithful who couldn't find a place inside the temple. And we must hear the reformers talk about their days of fasting! They were giddy with praise and the joy and the edification that they found there!

I would like, in this regard, to mention their piety, a little formalistic, perhaps, a bit methodical, a little aggressive, but yet very real and alive, as also was their patience. But I have too long tested your patience, and I must not forget how shallow is the food that I have to give in comparison to the sermons that so deeply penetrated to the evangelical marrow which explained, justified, and rewarded their patience.

P. de Felice, 1906