Jean Gerson was a French theologian, scholar, educator, reformer and poet. His influence has been deep and lasting, mainly in two directions: his Conciliar views which found an echo in the many anti-Papal movements in Europe in the modern period, and his mystical teaching which was admired by Nicholas of Cusa, Ignatius of Loyola, Robert Bellarmine, and Francis de Sales. His writings were also greatly valued by Martin Luther in his early years. The Imitation of Christ was for some time ascribed to him but it is now generally admitted that both internal and external evidence are against this attribution. From the beginning of his career he worked for the reform of the Church from within, which he endeavoured to bring about chiefly by a renewal of the spirit of prayer and sacrifice and for the abolition of the Western Schism. This Schism which lasted for almost 40 years, from 1378-1417, and which divided the Western Church into two camps, under two Popes, one in Avignon and one in Rome, was the context of the major part of his life. One can perhaps venture to say that had it not been for this, his contribution to Western Christianity might have been much more significant. If the Western Schism was the context of his life and work, the University of Paris was his main field of activity. The University of Paris was one of the most important academic institutions in Europe at that time, a centre of learning and orthodoxy. A third influence on his life was his pious parents. Seven of their twelve children devoted themselves to a religious life. All these influenced the personality of Gerson, who always stood for reconciliation and healing rather than division. In one of his famous treatises “On the Manner of Conducting oneself in a Time of Schism,” he exhorted clergy and laity of both groups to recognize each other’s Sacraments and urged charity in their judgements. One finds him never taking sides and always trying to take the entire tradition of the Church and theology seriously. Gerson wished to banish scholastic subtleties from the studies of the University, and to put evangelical warmth into them, giving them a more spiritual and practical focus. His plan was to make theology plain and simple by adopting a mystical theology that he distinguished from purely scientific theology. His method was a clear exposition of the principles of theology where clearness was possible, with a due recognition of the place of mystery in the Christian system of doctrine.

Gerson’s chief work was the healing of the Great Schism. The schism had practically been brought about by France and many pious Frenchmen felt themselves somewhat responsible for the sins and scandals of the schism. So in 1394 the University of Paris itself took the initiative for its resolution and suggested three ways for it: Abdication (the two Popes must voluntarily abdicate); Compromise (they must come to a compromise among themselves and one of them should give up); and a General Council. Most of the literary activities of Gerson during this period were to move the Popes to accept either of the first two suggestions. When these failed, the idea of a General Council gained ground and Gerson supported it by demonstrating that the ideal of unity of the Church, based upon Christ, destroyed by the Popes, can only be restored by a General Council, supreme and legitimate, even if not summoned by a Pope. The Council met at Pisa in 1394, deposed both Popes, and elected a new Pope. All hopes of reform, however, were crushed because instead of peace, the Council of Pisa had produced only a third papacy. Gerson now tried for another Council and maintained that a General Council, a legitimate tradition of the Church, could even depose a Pope; he drew up indictments against the reigning pontiffs, and exposed the sin of schism and did all he could to direct the public mind toward healing the evils in the Church. The result was the Council of Constance (1414-1418) and Gerson’s influence at the council was supreme up to the election of a new Pope and the “Conciliar Theory” of the Council of Constance is largely attributed to him. Unfortunately, he also had a share in the condemnation of Jan Hus by the Council of Constance.

Isaac Padinjarekuttu
(Professor of Church History
at Oriens Theological College, Shillong)