Protestantism and Catholicity

To complete the misfortune, and to bring to a climax the state of lassitude and disgust, there was another evil, which produced the most fatal results. The champions of Catholicity contended, with boldness and success, against the religious innovations of Protestants. Languages, history, criticism, philosophy, all that is most precious, rich, and brilliant in human knowledge, had been employed in the noblest way in this important struggle; and the great men who were most prominent among the defenders of the Church seemed to console her for the sad losses which she had sustained by the troubles of another age. But while she embraced in her arms these zealous sons, those who boasted the most of being called her children, she observed in some of them, with surprise and dread, an attitude of disguised hostility; and in their thinly veiled language and conduct she could easily perceive that they meditated giving her a fatal blow. Always asserting their submission and their obedience, but never submitting or obeying; continually extolling the authority and divine origin of the Church, and carefully concealing their hatred of her existing laws and institutions under cover of professed zeal for the re-establishment of ancient discipline; they sapped the foundations of morality, while they claimed to be its earnest advocates; they disguised their hypocrisy and pride under false humility and affected modesty; they called obstinacy firmness, and wilful blindness strength of mind. This rebellion presented an aspect more dangerous than any heresy; their honeyed words, studied candor, respect for antiquity, and the show of learning and knowledge, would have contributed to blind the best informed, if the innovators had not been distinguished by the constant and unfailing characteristic of all erroneous sects, viz. hatred of authority.

They were seen from time to time struggling against the declared enemies of the Church, defending, with great display of learning, the truth of her sacred dogmas, citing, with respect and deference, the writings of the holy fathers, and declaring that they adhered to tradition, and had a profound veneration for the decisions of councils and Popes. They particularly prided themselves on being called Catholics, however much their language and conduct were inconsistent with the name. Never did they get rid of the marvellous infatuation with which they denied their existence as a sect; and thus did they throw in the way of ill-informed persons the unhappy scandal of a dogmatical dispute, going on apparently within the bosom of the Church herself. The Pope declared them heretics; all true Catholics bowed to the decision of the Vicar of Jesus Christ; from all parts of the world a voice was unanimously raised to pronounce anathema against all who did not listen to the successor of St. Peter; but they themselves, denying and eluding all, persisted in considering themselves as a body of Catholics oppressed by the spirit of relaxation, abuse, and intrigue.

This scandal gave the finishing stroke to the leading of men astray, and the fatal gangrene which was infecting European society soon developed itself with frightful rapidity. The religious disputes, the multitude and variety of sects, the animosity which they showed against each other, all contributed to disgust with religion itself whoever were not held fast by the anchor of authority. To establish indifference as a system, atheism as a creed, and impiety as a fashion, there was only wanting a man laborious enough to collect, unite, and present in a body all the numerous materials which were scattered in a multitude of works; a man who knew how to give to all this a philosophical complexion suitable to the prevailing taste, and who could give to sophistry and declamation that seductive appearance, that deceptive form and dazzling show, by which the productions of genius are always marked, in the midst even of their wildest vagaries. Such a man appeared in the person of Bayle. The noise which his famous dictionary made in the world, and the favor which it enjoyed from the beginning, show how well the author had taken advantage of his opportunity. The dictionary of Bayle is one of those books which, considered apart from their scientific and literary merit, always serve to denote a remarkable epoch, because they present, together with the fruits of the past, the clear perception of a long future. The author of such a work is not distinguished so much on account of his own merit, as because he has known how to become the representative of ideas previously diffused in society, but floating about in a state of uncertainty; and yet his name recalls a vast history, of which he is the personification. The publication of Bayle's work may be regarded as the solemn inauguration of the chair of infidelity in Europe. The sophists of the eighteenth century found at hand an abundant repository of facts and arguments; but to render the thing complete, there was wanting a hand capable of retouching the old paintings, of restoring their faded colors, and of shedding over all the charms of imagination and the refinement of wit; there was wanting a guide to lead mankind by a flowery path to the borders of the abyss. Scarcely had Bayle descended into the tomb, when there appeared above the literary horizon a young man, whose great talents were equalled by his malice and audacity; Voltaire.

It was necessary to draw the reader's attention to the period which I have just described, to show him how great was the influence exercised by Protestantism in producing and establishing in Europe the irreligion, atheism, and fatal indifference which have caused so many evils in modern society. I do not mean to charge all Protestants with impiety; and I willingly acknowledge the sincerity and firmness of many of their most illustrious men, in struggling against the progress of irreligion. I am not ignorant that men sometimes adopt a principle and repudiate its consequences, and that it would, therefore, be very unjust to class them with those who openly accept those consequences; but on the other hand, however painful it may be to Protestants to avow that their system leads to atheism, it is nevertheless a fact which cannot be denied. All that they can claim of me on this point is, not to criminate their intentions; after that, they cannot complain if, guided by the instructions of history and philosophy, I develop their fundamental principle to the fullest extent.

It would be useless to sketch, even in the most rapid manner, what has passed in Europe since the appearance of Voltaire: the events are so recent, and have been so often discussed, that all that I could say would be only a useless repetition. I shall better attain my object by offering some remarks on the actual state of religion in Protestant countries. Amid so many revolutions, and when so many heads were turned; when all the foundations of society were shaken, and the strongest institutions were torn out of the soil in which they had been so deeply rooted; when even Catholic truth itself could not have been sustained without the manifest aid of the arm of the Most High, we may imagine the fate of the fragile edifice of Protestantism, exposed, like all the rest, to so many and such violent attacks. No one is ignorant of the numberless sects which abound in Great Britain, of the deplorable condition of faith among the Swiss Protestants, even on the most important points. That there might be no doubt as to the real state of the Protestant religion in Germany, that is, in its native country, where it was first established as in its dearest patrimony, the Protestant minister, Baron Starck, has taken care to tell us, that "in Germany there is not one single point of Christian faith which has not been openly attacked by the Protestant ministers themselves." The real state of Protestantism appears to me to be truly and forcibly depicted by a curious idea of J. Heyer, a Protestant minister. Heyer published, in 1818, a work entitled Coup d'œil sur les Confessions de Foi; not knowing how to get out of the difficulty in which all Protestants found themselves placed when they had to choose a symbol, he proposed the simple expedient of getting rid of all symbols.

The only way that Protestantism has of preserving itself, is to violate as much as possible its own fundamental principle, by withdrawing the right of private judgment, inducing the people to remain faithful to the opinions in which they have been educated, and carefully concealing from them the inconsistency into which they fall, when they submit to the authority of a private individual, after having rejected the authority of the Catholic church. But things are not taking this course; and in spite of the efforts of some Protestants to follow it, Bible Societies, working with a zeal worthy of a better cause, in promoting among all classes the private interpretation of the Bible, would suffice to keep alive always the spirit of inquiry. This diffusion of the Bible operates as a constant appeal to private judgment, which, after perhaps causing many days of sorrow and mourning to society, will eventually destroy the remains of Protestantism. All this has not escaped the notice of its disciples; and some of the most remarkable among them have raised their voices to point out the danger.13

CHAPTER X.

CAUSES OF THE CONTINUANCE OF PROTESTANTISM

After having clearly shown the intrinsic weakness of Protestantism, it is natural to ask this question: If it be so feeble, owing to the radical defects of its constitution, why has it not by this time completely disappeared? If it bear in its own breast the seeds of death, how has it been able so long to withstand such powerful adversaries, as Catholicity, on the one hand, and irreligion or Atheism, on the other? In order to resolve this question satisfactorily, it is necessary to consider Protestantism in two points of view; as embodying a fixed creed, and as expressing a number of sects, who, in spite of their numerous mutual differences, agree in calling themselves Christians, and preserve a shadow of Christianity, although they reject the authority of the Church. It is necessary to consider Protestantism in this double point of view, since its founders, while endeavoring to destroy the authority and dogmas of the Roman Church, were compelled to form a system of doctrines to serve as a symbol for their followers. Considered in the first aspect, it has almost entirely disappeared; we should rather say it scarcely ever had existence. This truth is sufficiently evident from what I have said of the variations and actual condition of Protestantism in the various countries of Europe; time has shown how much the pretended Reformers were deceived, when they fancied that they could fix the columns of Hercules of the human mind, to repeat the expression of Madame de Staël.

Who now defends the doctrines of Luther and Calvin? Who respects the limits which they prescribed? What Protestant Church distinguishes itself by the ardor of its zeal in preserving any particular dogmas? What Protestant now holds the divine mission of Luther, or believes the Pope to be Antichrist? Who watches over the purity of doctrine, and points out errors? Who opposes the torrent of sectarianism?

Do we find, in their writings, or in their discourses, the energetic tones of conviction, or the zeal of truth? In fine, what a wide difference do we find when we compare the Protestant Church with the Catholic! Inquire into the faith of the latter, and you will hear from the mouth of Gregory XVI., the successor of St. Peter, the same that Luther heard from Leo X. Compare the doctrine of Leo X. with that of his predecessors, you will always find it the same up to the Apostles, and to Jesus Christ himself. If you attempt to assail a dogma, if you try to attack the purity of morals, the voice of the ancient Fathers will denounce your errors, and in the middle of the nineteenth century you will imagine that the old Leos and Gregories are risen from the tomb. If your intentions are good, you will find indulgence; if your merits are great, you will be treated with respect; if you occupy an elevated position in the world, you will have attention paid to you. But if you attempt to abuse your talents by introducing novelty in doctrine; if, by your power, you aspire to demand a modification of faith; and if, to avoid troubles or prevent schism, or conciliate any one, you ask for a compromise or even an ambiguous explanation; the answer of the successor of St. Peter will be, "Never! faith is a sacred deposit which we cannot alter; truth is immutable; it is one: " and to this reply of the Vicar of Jesus Christ, which with a word will banish all your hopes, will be added those of the modern Athanasiuses, Gregories of Nazianzen, Ambroses, Jeromes, and Augustins. Always the same firmness in the same faith, the same unchangeableness, the same energy in preserving the sacred deposit intact, in defending it against the attacks of error, in teaching it to the faithful in all its purity, and in transmitting it unaltered to future generations. Will it be said that this is obstinacy, blindness, and fanaticism? But, eighteen centuries gone by, the revolutions of empires, the most fearful catastrophes, an infinite variety of ideas and manners, the most severe persecutions, the darkness of ignorance, the conflicts of passion, the lights of knowledge, – none of these have been able to enlighten this blindness, to bend this obstinacy, or extinguish this fanaticism. Certainly a reflecting Protestant, one of those who know how to rise above the prejudices of education, when fixing his eyes on this picture, the truth of which he cannot but acknowledge, if he is well informed on the question, will feel strong doubts arise within him as to the truth of the instruction he has received; he will at least feel a desire of examining more closely this great prodigy which the Catholic Church presents to us. But to return.

We see the Protestant sects melting away daily, and this dissolution must constantly increase; nevertheless, we have no reason to be astonished that Protestantism, inasmuch as it consists of a number of sects who preserve the name and some remains of Christianity, does not wholly disappear; for how could it disappear? Either Protestant nations must be completely swallowed up by irreligion or atheism, or they must give up Christianity and adopt one of the religions which are established in other parts of the world. Now both these suppositions are impossible; therefore this false form of Christianity has been and will be preserved, in some shape or other, until Protestants return to the bosom of the Church.

Let us develop these ideas. Why cannot Protestant nations be completely swallowed up by irreligion and atheism, or indifference? Because such a misfortune may happen to an individual, but not to a nation. By means of false books, erroneous reasonings, and continual efforts, some individuals may extinguish the lively sentiments of their hearts, stifle the voice of conscience, and trample under foot the dictates of common sense; but a nation cannot do so. A people always preserves a large fund of candor and docility, which, amid the most fatal errors and even the most atrocious crimes, compels it to lend an attentive ear to the inspirations of nature. Whatever may be the corruption of morals, whatever may be the errors of opinion, there will never be more than a small number of men found capable of struggling for a long time against themselves, in the attempt to eradicate from their hearts that fruitful germ of good feelings, that precious seed of virtuous thoughts, with which the beneficent hand of the Creator has enriched our souls. The conflagration of the passions, it is true, produces lamentable prostration, and sometimes terrible explosions; but when the fire is extinguished, man returns to himself, and his mind becomes again accessible to the voice of reason and virtue. An attentive study of society proves that the number of men is happily very small who are, as it were, steeled against truth and virtue; who reply with frivolous sophistry to the admonitions of good sense; who oppose with cold stoicism the sweetest and most generous inspirations of nature, and venture to display, as an illustration of philosophy, firmness, and elevation of mind, the ignorance, obstinacy, and barrenness of an icy heart. The generality of mankind, more simple, more candid, more natural, are consequently ill-suited to a system of atheism, or indifference. Such a system may take possession of the proud mind of a learned visionary; it may be adopted, as a convenient opinion, by dissipated youth; and in times of agitation, it may influence a few fiery spirits; but it will never be able to establish itself in society as a normal condition.

No, by no means. An individual may be irreligious, but families and society never will. Without a basis on which the social edifice must rest; without a great creative idea, whence will flow the ideas of reason, virtue, justice, obligation, and right, which are as necessary to the existence and preservation of society as blood and nourishment are to the life of the individual, society would be destroyed; without the sweet ties by which religious ideas unite together the members of a family, without the heavenly harmony which they infuse into all its connections, the family would cease to exist, or at least would be only a rude and transient union, resembling the intercourse of animals. God has happily gifted all his creatures with a marvellous instinct of self-preservation. Guided by that instinct, families and society repudiate with indignation those degrading ideas which, blasting by their fatal breath all the germs of life, breaking all ties, upsetting all laws, make both of them retrograde towards the most abject barbarism, and finish by scattering their members like dust before the wind.

The repeated lessons of experience ought to have convinced certain philosophers that these ideas and feelings, engraven on the heart of man by the finger of the Author of nature, cannot be eradicated by declamation or sophistry. If a few ephemeral triumphs have occasionally flattered their pride, and made them conceive false hopes of the result of their efforts, the course of events has soon shown them, that to pride themselves on these triumphs was to act like a man who, on account of having succeeded in infusing unnatural sentiments into the hearts of a few mothers, would flatter himself that he has banished maternal love from the world. Society (I do not mean the populace or the commonalty) – society will be religious, even at the risk of being superstitious; if it does not believe in reasonable things, it will in extravagant ones; and if it have not a divine religion, it will have a human one: to suppose the contrary, is to dream; to struggle against this tendency, is to struggle against an eternal law; to attempt to restrain it, is to attempt to restrain with a weak arm a body launched with an immense force – the arm will be destroyed, but the body will continue its course. Men may call this superstition, fanaticism, the result of error; but to talk thus can only serve to console them for their failure.

Since, then, religion is a real necessity, we have therein an explanation of the phenomenon which history and experience present to us, namely, that religion never wholly disappears, and that when changes take place, the two rival religions, during their struggles, more or less protracted, occupy successively the same ground. The consequence is, that Protestantism cannot entirely disappear unless another religion takes its place. Now, as in the actual state of civilization, no religion can replace it but the Catholic, it is evident that Protestant sects will continue to occupy, with more or less variation, the countries which they have gained.

Indeed, how is it possible, in the present state of civilization among Protestant nations, that the follies of the Koran, or the absurdities of idolatry, should have any chance of success among them? The spirit of Christianity circulates in the veins of modern society; its seal is set upon all legislation; its light is shed upon all branches of knowledge; its phraseology is found in all languages; its precepts regulate morals; habits and manners have assumed its form; the fine arts breathe its perfume, and all the monuments of genius are full of its inspirations. Christianity, in a word, pervades all parts of that great, varied, and fertile civilization, which is the glory of modern society. How then, is it possible for a religion entirely to disappear which possesses, with the most venerable antiquity, so many claims to gratitude, so many endearing ties, and so many glorious recollections? How could it give place, among Christian nations, to one of those religions which, at the first glance, show the finger of man, and indicate, as their distinctive mark, degradation and debasement? Although the essential principle of Protestantism saps the foundations of the Christian religion, although it disfigures its beauty, and lowers its sublimity, yet the remains which it preserves of Christianity, its idea of God, and its maxims of morality, raise it far above all the systems of philosophy, and all the other religions of the world.

If, then, Protestantism has preserved some shadow of the Christian religion, it was because, looking at the condition of the nations who took part in the schism, it was impossible for the Christian name wholly to disappear; and not on account of any principle of life contained in the bosom of the pretended Reformation. On the other hand, consider the efforts of politicians, the natural attachment of ministers to their own interests, the illusions of pride which flatter men with the freedom they will enjoy in the absence of all authority, the remains of old prejudices, the power of education, and such like causes, and you will find a complete solution of the question. Then you will no longer be surprised that Protestantism continues to retain possession of many of those countries where it unfortunately became deeply rooted.

CHAPTER XI.

THE POSITIVE DOCTRINES OF PROTESTANTISM REPUGNANT TO THE INSTINCT OF CIVILIZATION

The best proof of the extreme weakness of Protestantism, considered as a body of doctrine, is the little influence which its positive doctrines have exercised in European civilization. I call its positive doctrines those which it attempts to establish as its own; and I distinguish them thus from its other doctrines, which I call negative, because they are nothing but the negation of authority. The latter found favor on account of their conformity with the inconstancy and changeableness of the human mind; but the others, which have not the same means of success, have all disappeared with their authors, and are now plunged in oblivion. The only part of Christianity which has been preserved among Protestants, is that which was necessary to prevent European civilization from losing among them its nature and character; and this is the reason why the doctrines which had too direct a tendency to alter the nature of this civilization have been repudiated, we should rather say, despised by it.

There is a circumstance here well worthy of attention, and which has not perhaps been noticed, viz. the fate of the doctrine held by the first reformers with respect to free-will. It is well known that one of the first and most important errors of Luther and Calvin consisted in denying free-will. We find this fatal doctrine professed in the works which they have left us. Does it not seem that this doctrine ought to have preserved its credit among the Protestants, and that they ought to have fiercely maintained it, since such is commonly the case with errors which serve as a nucleus in the formation of a sect? It seems, also, that Protestantism being widely spread, and deeply rooted in several countries of Europe, this fatalist doctrine ought to have exercised a strong influence on the legislation of Protestant nations. Wonderful as it is, such has not been the case; European moralists have despised it; legislation has not adopted it as a basis; civilization has not allowed itself to be directed by a principle which sapped all the foundations of morality, and which, if once applied to morals and laws, would have substituted for European civilization and dignity the barbarism and debasement of Mahometanism.

There is no doubt that this fatal doctrine has perverted some individuals; it has been adopted by sects more or less numerous; and it cannot be denied that it has affected the morality of some nations. But it is also certain, that, in the generality of the great human family, governments, tribunals, administration, legislation, science, and morals, have not listened to this horrible doctrine of Luther, – a doctrine which strips man of his free will, which makes God the author of sin, which charges the Creator with the responsibility of all the crimes of His creatures, and represents Him as a tyrant, by affirming that His precepts are impossible; a doctrine which monstrously confounds the ideas of good and evil, and removes all stimulus to good deeds, by teaching that faith is sufficient for salvation, and that all the good works of the just are only sins.