JOHANNES FONTANUS (1545–1615)

Born in Soller in 1545, Johannes Fontanus was destined to become renowned not only as a decided Calvinist and moving preacher/ teacher, but especially as a competent leader in the Second Reformation (“Nadere Reformatie”) movement in the Dutch province of Gelderland. He is one of very few Second Reformation divines who are still remembered without ever having written any major theological or sermonic work. (The only writings of Fontanus available today are some of his letters, which are of historical significance.)

Fontanus arrived in Geneva to study theology the year Calvin died (1564). After studying under Theodore Beza and his colleagues, he transferred to Heidelberg (1567) where he developed a close relationship with his instructor, Zacharias Ursinus (primary author of the Heidelberg Catechism). As a play on his name, Fontanus, i.e., “fountain,” Ursinus once quipped: “People do not see in you wells, but fountains; you shall drink out of Scripture’s fountains of salvation and give others to drink also.”

Fontanus was installed into the ministry as preacher and teacher at Neuhausen (near Worms) in 1568. Ten years later he was compelled to leave in the wake of Frederick 111’s death. Prior to coming to Arnhem and the Netherlands, he served as army-chaplain. At Arnhem, Fontanus regularly preached through entire Bible books. His preaching was more analytical and practical than experiential. For thirty-seven years he served the Calvinistic flock at Arnhem faithfully until his death in 1615.

Fontanus was particularly active in Gelderland’s church life. In 1579 he presided over the first Synod of Gelderland in Arnhem. From 1579–1610 he was chairman of nine provincial synods and was regularly nominated as synodical deputy also to national synods. Also, he was often called upon to lead committees that dealt with difficult issues and/or cases. Moreover, Fontanus played a leading role in the school movement of his day as curator, organizer, and teacher.

Fontanus’ preaching and teaching was always solidly Reformed. To that end, he advocated that ministers should sign their agreement not only with the Heidelberg Catechism, but also with the Belgic Confession. With G. Baudartius, he requested from the Synod of Arnhem (1604) an examination concerning the orthodoxy of the writings of J. Piscator. In 1611–1612 he opposed the nomination of C. Vorstius to the Leiden faculty on account of his departure from Reformed doctrine in several substantials. He also consistently opposed the influence of Anabaptism, Socinianism, Arminianism, and the influence of governmental authority in judging doctrinal soundness. To Lubbertus he wrote: “Never has the orthodox church encountered what we see at present. What? Shall judgment over the weightier points of theology be made by political magistrates? And we, who are shepherds over the flock of the Lord Christ —shall we place the sheep under the authority of the government?”

Quite understandably, Fontanus became known as “the Reformer of Gelderland.” Through his leadership, preaching, and teaching, it was said of him that he “made Arnhem into a little Geneva.” Nevertheless, by the time of his death in 1615, the case for historic Calvinism in Gelderland appeared very weak. Fontanus did not live to witness God’s triumph for Reformed Orthodoxy in the Synod and Canons of Dort (1618–1619), but until his dying day the motto of his life remained, as G.P. Vanltterzon sums: “The Lord reigneth.”

May God grace us with leaders such as Fontanus who may contend “for the faith which was once delivered unto the saints” ()ude 3b), and may confess in conversation and lifestyle by faith and through grace, “The Lord reigneth” (Ps. 99:1a). No wonder Psalm 99 was Calvin’s favorite! How much more God-glorifying our lives would be could we believe this more fully and continually, thereby, as Luther would say, “letting God be God”! — JRB

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