Protestantism and Catholicity

We also remark that, except when forced to intermix, ancient nations could be a long time in close proximity without losing their peculiarities, or suffering any important change by the contact.

Observe how different is the state of things in Europe in modern times. A revolution in one country affects all others; an idea sent forth from the schools agitates nations and alarms governments. Nothing is isolated, every thing is general, and acquires by expansion a terrible force. It is impossible to study the history of one nation without seeing all the others make their appearance on the stage; and we cannot study the history of a science or an art without discovering a thousand connections with objects which do not belong to science or to art.

All nations are connected, objects are assimilated, relations increase. The affairs of one nation are interesting to all the others, and they wish to take part in them. This is the reason why the idea of non-intervention in politics is, and always will be, impracticable; it is, indeed, natural for us to interfere in that in which we are interested.

These examples, although taken from things of a different kind, appear to me very well calculated to illustrate my idea of the religious events of that period. Protestantism, it is true, is thereby stripped of the philosophic mantle by which it has been covered from its infancy; it loses all right to be considered as full of foresight, magnificent projects, and high destinies, from its cradle, but I do not see that its importance and extent are thereby diminished; the fact itself, in a word, is unimpaired, but the real cause of the imposing aspect in which it has presented itself to the world is explained.

Every thing, in this point of view, is seen in its just dimensions; individuals are scarcely perceived, and abuses appear only what they really are – opportunities and pretexts; vast plans, lofty and generous ideas, and efforts at independence of mind, are only gratuitous suppositions. Thence ambition, war, the rivalry of kings, take their position as causes more or less influential, but always in the second rank. All the causes are estimated at their real value; in fine, the principal causes being once pointed out, it is acknowledged that the fact was sure to be accompanied in its development by a multitude of subordinate agents. There remains still an important question in this matter, viz. what was the cause of the hatred, or rather the feeling of exasperation, on the part of sectarians against Rome? Was it owing to some great abuse, some great wrong on the part of Rome? There is but one answer to make, viz. that in a storm, the waves always dash with fury against the immovable rock which resists them.

So far from attributing to abuses all the influence which has been assigned to them on the birth and development of Protestantism, I am convinced, on the contrary, that all imaginable legitimate reforms, and the greatest degree of willingness on the part of the Church authorities to comply with every exigence, would not have been able to prevent that unhappy event.

He has paid little attention to the extreme inconstancy and fickleness of the human mind, and studied its history to little purpose, who does not recognise in the event of the sixteenth century one of those great calamities which God alone can avert by a special intervention of his providence.5

CHAPTER III.

EXTRAORDINARY PHENOMENON IN THE CATHOLIC CHURCH

The proposition contained in the concluding lines of the last chapter suggests a corollary, which, if I am not mistaken, offers a new demonstration of the divine origin of the Catholic Church. Her existence for eighteen centuries, in spite of so many powerful adversaries, has always been regarded as a most extraordinary thing. Another prodigy, too little attended to, and of not less importance when the nature of the human mind is taken into account, is, the unity of the Church's doctrines, pervading, as it does, all her various instructions, and the number of great minds which this unity has always enclosed within her bosom.

I particularly call the attention of all thinking men to this point; and although I cannot hope to develop this idea in a suitable manner, I am sure they will find in it matter for very serious reflection. This method of considering the Church may perhaps recommend itself to the taste of some readers on another account, viz. because I shall lay aside Revelation, in order to consider Catholicity, not as a Divine religion, but as a school of philosophy.

No one who has studied the history of letters can deny that the Church has, in all ages, possessed men illustrious for science. The history of the Fathers of the first ages of the Church is nothing but the history of the most learned men in Europe, in Africa, and in Asia; the list of learned men who preserved, after the irruption of the Barbarians, some remains of ancient knowledge, is composed of churchmen. In modern times you cannot point out a branch of human knowledge, in which a considerable number of Catholics have not figured in the first rank. Thus there has been, for eighteen hundred years, an uninterrupted chain of learned men, who were Catholics, that is, men united in the profession of the doctrines taught by the Catholic Church. Let us lay aside for a moment the divine characteristics of Catholicity, to consider it only as a school or sect; I say, that in the fact which I have pointed out, we find a phenomenon so extraordinary, that its equal cannot be found elsewhere, and that no effort of reason can explain it, according to the natural order of human things.

It is certainly not new in the history of the human mind for a doctrine, more or less reasonable, to be professed for a time by a certain number of learned and enlightened men; this has been shown in schools of philosophy both ancient and modern. But for a creed to maintain itself for many ages, by preserving the adhesion of men of learning of all times and of all countries – of minds differing among themselves on other points – of men opposed in interests and divided by rivalries, is a phenomenon new, unique, and not to be found anywhere but in the Catholic Church. It always has been, and still is, the practice of the Church, while one in faith and doctrine, to teach unceasingly – to excite discussion on all subjects – to promote the study and examination of the foundations on which faith itself reposes – to scrutinize for this purpose the ancient languages, the monuments of the remotest times, the documents of history, the discoveries of scientific observation, the lessons of the highest and most analytic sciences, and to present herself with a generous confidence in the great lyceums, where men replete with talents and knowledge concentrate, as in a focus, all that they have learned from their predecessors, and all that they themselves have collected: and nevertheless we see her always persevere with firmness in her faith and in the unity of her doctrines; we see her always surrounded by illustrious men, who, with their brows crowned with the laurels of a hundred literary contests, humble themselves, tranquil and serene, before her, without fear of dimming the brightness of the glory which surrounds their heads.

We ask those who see in Catholicity only one of the innumerable sects by which the earth has been covered, to point out elsewhere a similar fact; to explain to us how the Church has been able to show us a phenomenon, constantly existing, so opposed to the ever-varying spirit of the human mind; let them tell us by what secret talisman the Sovereign Pontiffs have been able to do what other men have found impossible. Those men, who bowed their heads at the command of the Vatican, who have laid aside their own opinions to adopt those of a man called the Pope, were not simple and ignorant men. Look at them attentively; you will see in the boldness of their mien their knowledge of their own intellectual power; you will read in their bright and penetrating eyes the flame of genius which burns in their breasts. They are the same men who have filled the highest places in the academies of Europe; who have spread their fame over the world, and whose names have been handed down to future generations. Examine the history of all ages, search all the countries of the world, and if you find anywhere such an extraordinary combination of knowledge in union with faith, of genius in submission to authority, and of discussion without breach of unity, you will have made an important discovery, and science will have to explain a new phenomenon. But you know well that you cannot do so. This is the reason why you have recourse to new stratagems in order to cast a shade on the brightness of this fact; for you feel that impartial reason and common sense must draw from it the conclusion that there is in the Catholic Church something which is not to be found elsewhere.

These facts, say our adversaries, are certain; the reflections which they suggest are dazzling at first sight; but if we examine the subject thoroughly, we shall see the difficulties they raise disappear. This phenomenon, which we have seen realized in the Catholic Church, and which is not found elsewhere, only proves that there has always been in the Church a fixed system, which has been developed with uniform regularity. The Church knew that union is the source of strength; that union cannot exist without unity of doctrine; and that unity cannot be preserved without submission to authority. This simple observation established, and constantly maintained, the principle of submission. Such is the explanation of the phenomenon. The idea, we grant, is profoundly wise, the scheme is grand, the system is extraordinary; but they do not prove any thing in favor of the Divine origin of Catholicism.

This is the best reply which they can make; it is easy to show that the difficulty remains entire. Indeed, if it be true that there has existed a society on earth which has been for eighteen centuries guided by one fixed and constant principle – a society which has known how to bind to this principle eminent men of all ages and countries, the following questions must be asked of our adversaries: – Why has the Church alone possessed this principle, and monopolized this idea? If other sects have been in possession of it, why have they not acted on it? All the philosophic sects have disappeared, one after another; the Church alone remains. Other religions, in order to preserve some sort of unity, have been compelled to shun the light, to avoid discussion, to hide themselves in the thickest shades. Why has the Church preserved her unity while seeking the light, while publishing her books in open day, while lavishing all sorts of instruction, and founding everywhere colleges, universities, and establishments of every description, where all the splendor of knowledge and erudition has been concentrated?

It is not enough to say that there was a plan – a system; the difficulty lies in the existence of this plan and this system; it consists in explaining how they were conceived and executed. If we had to do with a small number of men, in limited circumstances, times, and countries, for the execution of a limited project, there would be nothing extraordinary; but we have to do with a period of eighteen hundred years, with all the countries of the world, with circumstances the most varied, the most different, and the most opposed to each other; we have to do with a multitude of men who did not meet together, or act in concert. How is all this to be explained? If it were a plan and a system devised by man, we should ask, What was the mysterious power of Rome which enabled her to unite around her so many illustrious men of all times and of all countries? How did the Roman Pontiff, if he be only the chief of a sect, manage to fascinate the world to this extent? What magician ever did such wonders? Men have long declaimed against his religious despotism; why has no one been found to wrest the sceptre from his grasp? why has not a pontifical throne been raised capable of disputing the pre-eminence with his, and of maintaining itself with equal splendor and power? Shall we attribute it to his temporal power? This power is very limited. Rome was not able to contend in arms with any of the other European powers. Shall we attribute it to the peculiar character, to the knowledge or the virtues of the men who have occupied the Papal throne? There has been, during these eighteen hundred years, an infinite variety in the characters and in the talents and virtues of the Popes. For those who are not Catholics, who do not see in the Roman Pontiff the vicar of Jesus Christ, – the rock on which He has built His Church, – the duration of this authority must be the most extraordinary phenomenon; and it is certainly one of the questions most worthy of being examined by the science which devotes itself to the history of the human mind; how there existed for many centuries an uninterrupted series of learned men, always faithful to the doctrines of the Roman See?

M. Guizot himself, in comparing Protestantism with the Roman Church, seems to have felt the force of this truth; and its light appears to have made him confused in his remarks. Let us listen again to this writer, whose talents and renown have dazzled, on this point, so many readers, who do not examine the solidity of proofs when they are clothed in brilliant images, and who applaud all kinds of ideas when they are conveyed to them in a torrent of enchanting eloquence; men who, pretending to intellectual independence, subscribe, without inquiry, to the decisions of the leaders of their school; who receive their doctrines with submission, and dare not even raise their heads to ask for the titles of their authority. M. Guizot, like all the great men among Protestants, was aware of the immense void which exists amid its various sects, and of the force and vigour which is contained in Catholicity; he has not been able to free himself from the rule of great minds, – a rule which is explicitly confirmed by the writings of the greatest men of the Reformation. After pointing out the inconstant progress of Protestantism, and the error which it has introduced into the organization of intellectual society, M. Guizot proceeds thus: "People have not known how to reconcile the rights and necessities of tradition with those of liberty; and the cause of it undoubtedly has been, that the Reformation did not fully understand and accept either its principles or its effects." What sort of a religion must that be which does not fully understand and accept its principles or its effects?

Did a more formal condemnation of the Reformation ever issue out of the mouth of man? could any thing of the kind ever be said of the sects of philosophers, ancient or modern? Can the Reformation, then, after this, pretend to direct men or society? "Thence arises," continues M. Guizot, "a certain air of inconsistency and narrowness of spirit, which has often given advantages over it to its opponents. The latter knew very well what they did and what they wished; they ascended to the principles of their conduct, and avowed all their consequences. There never was a government more consistent, more systematic than that of the Church of Rome." But whence was the origin of a system so consistent? When we consider the fickleness and inconstancy of the human mind, do not this system, this consistency, and these fixed principles, speak volumes to the philosopher and man of good sense?

We have observed those terrible elements of dissolution which have their source in the mind of man, and which have acquired so much force in modern society; we have seen with what fatal power they destroy and annihilate all institutions, social, political, and religious, without ever succeeding in making a breach in the doctrines of Catholicity, – without altering that system, so fixed and so consistent. Is there no conclusion to be drawn from all this in favour of Catholicity? To say that the Church has done that which no schools, or governments, or societies, or religions could do, is it not to confess that she is wiser than every thing human? And does it not clearly prove that she does not owe her origin to human thought, and that she is derived from the bosom of the Creator? This society – formed, you say, by men – this government, directed by men, has endured for eighteen hundred years; it extends to all countries, it addresses the savage in the forest, the barbarian in his tent, the civilized man in the most populous cities; it reckons among its children the shepherd clothed in skins, the laborer, the powerful nobleman; it makes its laws heard alike by the simple mechanic at his work, and the man of learning in his closet absorbed in the profoundest speculations. This government has always had, according to M. Guizot, a full knowledge of its actions and its wishes; it has always been consistent in its conduct. Is not this avowal its most convincing apology, its most eloquent panegyric; and shall it not be considered a proof that it contains within itself something more than human?

A thousand times have I beheld this prodigy with astonishment; a thousand times have my eyes been fixed upon that immense tree which extends its branches from east to west, from north to south; I see beneath its shade a multitude of different nations, and the restless genius of man reposing in tranquillity at its feet.

In the East, at the period when this divine religion first appeared, I see, amidst the dissolutions of all sects, the most illustrious philosophers crowd to hear her words. In Greece, in Asia, on the banks of the Nile, in all the countries where, a short time before, swarmed innumerable sects, I see appear on a sudden a generation of great men, abounding in learning, in knowledge, in eloquence, and all agreeing in the unity of Catholic doctrine.

In the West, a multitude of barbarians throw themselves on an empire falling to decay; a dark cloud descends upon an horizon charged with calamities and disasters; there, in the midst of a people submerged in the corruption of morals, and having lost even the remembrance of their ancient grandeur, I see the only men who can be called worthy heirs of the Roman name, seek, in the retirement of their temples, an asylum for the austerity of their morals; it is there that they preserve, increase, and enrich the treasure of ancient knowledge. But my admiration reaches its height, when I observe that sublime intellect, worthy heir of the genius of Plato, which, after having sought the truth in all the schools, in all the sects, and with indomitable boldness run through all human errors, feels itself subjugated by the authority of the Church, and transforms the freethinker into the great Bishop of Hippo. In modern times the series of great men who shone in the times of Leo X. and Louis XIV. passes before my eyes. I see the illustrious race still continue throughout the calamities of the eighteenth century; and in the nineteenth I see fresh heroes, who, after having followed error in all directions, come to hang their trophies at the gates of the Catholic Church. What, then, is this prodigy? Has a sect or religion like it ever before been seen? These men study every thing, dispute on every thing, reply to every thing, know every thing; but always agreeing in unity of doctrine, they bend their noble and intellectual brows in respectful obedience to faith. Do we not seem to behold another planetary system, where globes of fire revolve in their vast orbits in the midst of immensity, always drawn to their centre by a mysterious attraction? That central force, which allows no aberration, takes from them nothing of their extent, or of the grandeur of their movement; but it inundates them with light, while giving to their motion a more majestic regularity.6

CHAPTER IV.

PROTESTANTISM AND THE MIND

This fixedness of idea, this unanimity of will, this wisdom and constancy of plan, this progress with a firm step towards a definite object and end; and, in fine, this admirable unity, acknowledged in favor of Catholicism by M. Guizot himself, have not been imitated by Protestantism, either in good or evil. Protestantism, indeed, has not a single idea, of which it can say: "This is my own." It has attempted to appropriate to itself the principle of private judgment in matters of faith; and if several of its opponents have been too willing to accord it, it was because they were unable to find therein any other constitutive element; it was also because they felt that Protestantism, in boasting of having given birth to such a principle, labored to throw disgrace on itself, like a father who boasts of having unworthy and depraved sons. It is false, however, that Protestantism produced this principle of private judgment, since it was itself the offspring of that principle. That principle, before the Reformation, was formed in the bosom of all sects; it is the real germ of all errors; in proclaiming it, Protestants only yielded to a necessity which is common to all the sects separated from the Church.

There was therein no plan, no foresight, no system. The mere resistance to the authority of the Church included the necessity of unlimited private judgment, and the establishment of the understanding as supreme judge; even had the coryphæi of Protestantism wished from the first to oppose the consequences and applications of this right, the barrier was broken, and the torrent could not have been confined.

"The right of examining what we ought to believe," says a celebrated Protestant, (Germany, by Mad. de Staël, part iv. chap. 2), "is the foundation of Protestantism. The first Reformers did not think thus; they thought themselves able to place the pillars of Hercules of the mind according to their own lights; but they were mistaken in hoping to make those who had rejected all authority of this kind in the Catholic religion submit to their decisions as infallible." This resistance on their part proves, that they were not led by any of those ideas, which, although erroneous, show, in some measure, nobleness and generosity of heart; and that it is not of them that the human mind can say: "They have erred, but it was in order to give me more liberty of action." "The religious revolution of the sixteenth century," says M. Guizot, "did not understand the true principles of intellectual liberty; it liberated the human mind, and yet pretended to govern it by law."

But it is in vain for man to struggle against the nature of things: Protestantism endeavored, without success, to limit the right of private judgment. It raised its voice against it, and sometimes appeared to attempt its total destruction; but the right of private judgment, which was in its own bosom, remained there, developed itself, and acted there in spite of it. There was no middle course for Protestantism to adopt: it was compelled either to throw itself into the arms of authority, and thus acknowledge itself in the wrong, or else allow the dissolving principle to exert so much influence on its various sects, as to destroy even the shadow of the religion of Jesus Christ, and debase Christianity to the rank of a school of philosophy.

The cry of resistance to the authority of the Church once raised, the fatal results might be easily imagined; it was thus easy to foresee that that poisoned germ, in its development, must cause the ruin of all the Christian truths; and what could prevent its rapid development in a soil where fermentation was so active? Catholics were not wanting to proclaim loudly the greatness and imminence of the danger; and it must be allowed that many Protestants foresaw it clearly. No one is ignorant that the most distinguished men of the sect gave their opinions on this point, even from the beginning. Men of the greatest talent never found themselves at ease in Protestantism. They always felt that there was an immense void in it; this is the reason why they have constantly inclined either towards irreligion or towards Catholic unity.

Time, the best judge of opinions, has confirmed these melancholy prognostics. Things have now reached such a pass, that those only who are very ill instructed, or who have a very limited grasp of mind, can fail to see that the Christian religion, as explained by Protestants, is nothing more than an opinion – a system made up of a thousand incoherent parts, and which is degraded to the level of the schools of philosophy. If Christianity still seems to surpass these schools in some respects, and preserves some features which cannot be found in what is the pure invention of the mind of man, it ought not to be a matter of astonishment. It is owing to that sublimity of doctrine and that sanctity of morality which, more or less disfigured, always shines while a trace is preserved of the words of Jesus Christ. But the feeble light which struggles with darkness after the sun has sunk below the horizon, cannot be compared to that of day: darkness advances and spreads; it extinguishes the expiring reflection, and night comes on. Such is the doctrine of Christianity among Protestants. A glance at these sects shows us that they are not purely philosophical, but it shows us at the same time that they have not the characters of true religion. Christianity has no authority therein; and is there like a being out of its proper element, – a tree deprived of its roots: its face is pale and disfigured like that of a corpse. Protestantism talks of faith, and its fundamental principle destroys it; it endeavors to exalt the gospel, and its own principle, by subjecting that gospel to private judgment, weakens its authority. If it speak of the sanctity and purity of Christian morality, it is reminded that some of its dissenting sects deny the divinity of Jesus Christ; and that they all may do so according to the principle on which it rests. The Divinity of Jesus Christ once doubted, the God-made man is reduced to the rank of a great philosopher and legislator; He has no longer the authority necessary to give to His laws the august sanction which renders them so holy in the eyes of men; He can no longer imprint upon them the seal which raises them above all human thoughts, and His sublime instructions cease to be lessons flowing from the lips of uncreated Wisdom.