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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. 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If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: Meditations And Moral Sketches - -Author: François Guizot - -Translator: John Marquis Of Ormonde, K. P. - -Release Date: November 16, 2019 [EBook #60705] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK MEDITATIONS AND MORAL SKETCHES *** - - - - -Produced by Don Kostuch - - - - -[Transcriber's note: This production is based on -https://archive.org/details/meditationsmoral00guiz/page/n3] - -{1} - - Meditations And Moral Sketches. - - - _By M. Guizot._ - - - - Translated From The French By - - John, Marquis Of Ormonde, K. P. - - - - "M. Guizot has recently collected his essays on religion, - philosophy, and education into a single volume, under the title - of 'Meditations and Moral Studies.' This work, which at present - is scarcely known in England, deserves particular - attention."--_Quarterly Review_, No. 187, - - - - Dublin: - - Hodges And Smith, 104, Grafton Street. - - 1855. - - -{2} - - Dublin: - - Printed By R. D. Webb, - - Gt. Brunswick-St. - - -{3} - - _Translator's Preface._ - - - -The three following Essays, although written some time back, -appear to bear so strongly on a question daily and hourly -discussed among ourselves, that I make but one apology for -presenting them in an English form, which is to the illustrious -author, whose sentiments (notwithstanding all the attention I -have given to the task) I cannot but fear I may yet have failed -in representing. - -{4} - -The Translation contained in the following pages originated in -the simple desire to facilitate the access to sentiments deemed -beneficial. - -He who undertook this pleasing and benevolent task, has been -removed from this earthly scene. Let it be hoped that this solemn -truth may add interest to his labours for others, and that his -earnest wishes for their benefit may be in some measure realized. - -{5} - - Preface. - - -When I collected these moral sketches, which were written at -different times and under varying circumstances, I did not think -that I needed to add anything to them. A recent event, however, -has determined me, in now publishing them, to say a few words -more. - -Having been called upon on the 30th of last April to take the -chair at a meeting of the Protestant Bible Society, I expressed -myself in these terms:-- - - What is after all, speaking religiously, the great question, - the most important question which at present occupies the - minds of men? It is the question in debate between those who - acknowledge and those who deny a supernatural, certain, and - sovereign order of things, although inscrutable to human - reason. The question in dispute, to call things by their right - names, between supernaturalism and naturalism. On the one - side, unbelievers, pantheists, pure rationalists, and sceptics - of all kinds. On the other, Christians. - - "Amongst the first, the best still allow to the statue of the - Deity, if I may make use of such an expression, a place in the - world and in the human soul; but to the statue only,--an image, - a marble. God himself is no longer there. Christians alone - possess the living God. - -{6} - - "It is the living God whom we need! Our present and future - safety requires that faith in supernatural order, that respect - for and submission to supernatural order should again pervade - the world and the human soul,--the greatest minds as well as - the simplest, the most elevated classes as well as the most - humble. The truly efficacious and regenerating influence of - religious belief depends on this condition. Without it, all is - superficial, almost worthless. - - "We may, at this day, with safety strive to re-animate and - propagate the Christian faith; for liberty--religious and civil - liberty--is abroad to prevent faith begetting tyranny and - oppression of the conscience--another sort of impiety. The - friends of liberty of conscience may fearlessly return to the - God of the Christian; there are no longer, nor will there ever - henceforth be, captives or slaves around his altars. Let, then, - Christian faith and piety return; they will bring back in their - train neither injustice nor violence. Doubtless, much care must - be taken and many contests sustained, in order that religious - liberty may be preserved unharmed in the midst of growing - religious fervour; but this beautiful harmony will be attained, - and will do honour to our time. Between Christians of different - communions there may exist henceforth but those struggles of - free faith and piety, which alone are permitted by the law of - God, and are alone worthy of His attention." - -{7} - -These words have been remarked upon, and either approved of or -objected to, in very different senses, by philosophers and by -Christians. - -On the day after they had been uttered, Mr. Louis Veuillot said -in _l'Univers_,--"Monsieur Guizot made a speech which we -have read with a sentiment of respect and sympathy, mingled with -some grief. It would be impossible for us to do otherwise than -highly honour the man who makes, even _a-propos_ of a -movement which we do not approve and which is far from being -good, so noble a profession of Christian faith. It would be -impossible for us not to regret deeply that so great and generous -a spirit, one so well formed to comprehend unity, and so -naturally disposed to submit himself to it, not only does not -perceive that he is out of place amidst the separated members of -the mother church, but even takes the lead in a movement which -has been and still is opposed strongly to the doctrine of that -church. What is Christianity? It is authority. What is -Protestantism? It is free inquiry; and the Protestant Bible -Society is the practice of free inquiry driven to its last and -indefinite limit." - -On the same day M. Charles Gourand said in _l'Ordre_-- -"Monsieur Guizot's speech breathes at once the spirit of faith in -revelation and love of religious liberty. But he must conform his -practice to his precepts. -{8} -If it is thought that there exists no serious difference between -a rationalist, however thoroughly convinced and honest he may be, -whether called Plato, Descartes, or Leibnitz, and an atheist; if -it is thought that apart from the teaching of the church all -religious belief is superficial and nearly vain; then there is no -room for hesitation, it is within the pale of the true church, of -that great Catholic Church, which from St. Paul to De Maistre, -has bent under the same discipline so many haughty spirits and -great minds, that an asylum and pardon are to be sought. For if -it be allowable to insinuate that atheism is logical rationalism, -it is still more so to say that Protestantism is but inconsistent -rationalism. In fact, either private judgment has the sway in -matters of faith; and has it entirely, for who can flatter -himself that he can take a part in free enquiry and say to it, -'Thus far shalt thou go, and no further!' or else it is authority -which bears rule. But neither can she, any more than private -judgment, do so by halves; she must have all or nothing. A -compromise between the two systems is chimerical; _fusion_ -is still more hopeless, if possible, in religious than in -political systems." - -I shall not discuss the matter; I shall lay aside every personal -question, every controverted point, every argument. Controversy -opens the abyss which it pretends to fill, for it adds the -obstinacy of self-love to differences of opinion. To overcome -objections raised by honourable and sincere men gives me but -little pleasure. I have a higher desire. I aspire to unite myself -with them in the truth. Two ideas fill my mind, and predominate -on this subject. I wish to set them forth in pure and bright -light. If I succeed, if I can transfuse them into other minds, -they will do their own work, and render unnecessary the -controversy from which I abstain. - -{9} - -It would not be worth while to live if we gathered from a long -life, no other fruit than a little experience and prudence in the -affairs of this world, against the moment of leaving it. The -prospect of human affairs, and the inward trials of the soul, -afford brighter gleams, which spread themselves over the -mysteries of nature and the destiny of man, and of this universe -in the midst of which man is placed. I have received from -practical life, deeper insight into these formidable questions, -than meditation and science have ever given me. - -The first and most important is this. The world and mankind do -not explain themselves naturally and simply by themselves, by the -sole virtue of the fixed laws which preside over them, or of the -passing determinations which display themselves. Neither nature -and her power, nor man and his acts, suffice to explain the -prospect which human intellect contemplates or catches a glimpse -of. - -Then, as nature and man are insufficient to explain themselves, -it follows that they are equally so to govern themselves. The -government of the universe and of the human race differs from -that aggregate of natural laws and facts which human reason -observes there, as much as from the accidental laws and facts -which human liberty introduces. - -That is to say, that beyond the natural and human order which -falls under our notice, is the supernatural and superhuman order -which God directs and developes beyond the reach of our -researches. - -{10} - -And when man ceases to believe this to be the case, ceases to -believe in this supernatural order, and to live under the -influence of this belief, then disorder intrudes among men and -societies of men, and there commits ravages which would -infallibly lead to their destruction, did not the wise goodness -of God restrain them in their faults, and render them incapable -of absolutely withdrawing themselves from the empire of truth, -much as they may misunderstand it. - -That the religious question is now fairly raised between those -who, more or less explicitly and from a variety of motives, do -not admit this supernatural order of things, that is, the greater -number of philosophers whatever their denomination; and those who -really admit it, that is, all Christians; is what no serious mind -can deny. - -Do I mean then to put on a level and confound all who disallow -supernatural order, whether unbelievers or sceptics, atheists or -rationalists? - -God forbid I should imagine, far less express, anything so -absurdly and heinously wicked! I know the happy inconsistencies -of the mind of man, and the clouds which, to the eyes of the most -learned, cover the paths they are treading. -{11} -Surely, between the impious man who denies God, and the -rationalist who is satisfied that, without going further than -nature leads, and taking for granted I know not what -transformation, he has found and established a God,--the interval -is immense; immense, doubtless, in the eye of divine justice, as -well as of human equity. And such is our levity and intellectual -depravity, that in this vast space eminent minds and ingenuous -hearts may, and, alas! probably always will be met, at every step -between gross materialism and pure deism. The variety and forms -of error are infinite and infinitely varied; and man, when -falling into it, makes infinite efforts to retain some fragments -of truth; and God permits him to succeed or honestly persuade -himself he has done so, which will one day prove his excuse or -else be to him a plank of safety. - -I admit all distinctions, all inequalities, all sincerity. I only -affirm two things; one, that all the philosophic schools of our -day, different as may be their systems and merits, have this in -common, that they deny this supernatural order, and strive to -explain and govern man and the world without its aid; the other, -that where faith in this order does not exist, the bases of moral -and social order are deeply and increasingly shaken, man having -ceased to live in presence of the only power which really -surpasses him, and which is able at once to satisfy and direct -him. - -Natural order is the field open to man's knowledge. Supernatural -order is so in degree to his faith and hope; but knowledge does -not penetrate it. In the order of nature man exercises a share of -action and power; in supernatural order he has but to submit. It -has been said in the spirit of conciliation and peace, "Religion -and Philosophy are sisters who should mutually respect and -protect each other." -{12} -The words bear the stamp of the chimæras of human pride. -Philosophy springs from man; it is the work of his mind. Religion -comes from God; man receives it, and often alters it after -reception, but he does not create it. Religion and philosophy are -not sisters. They are daughters, the one of "Our Father which is -in Heaven," the other of mere human genius. And their condition -in this world is no more equal than their origin. Authority is -the apanage of religion; liberty is that of philosophy. - -I now approach the second of the dominant ideas, more than ever -essential to true order, and which I wish to bring prominently -forward. - -"Christianity," says M. Veuillot, "is authority." It is true; -Christianity is authority, but it is not authority only; it is -the entire man, all his nature and all his destiny. Now, moral -obedience is the nature and destiny of man; that is, obedience in -a state of liberty. God created man to obey His laws; he created -him free that he might morally obey. Liberty, like authority, is -of divine institution; the work of man is revolt and tyranny. - -In the social state, authority and liberty need protection, and -both have a right to it. There is need of control, both for the -governors and the governed, for both are men. Hence political -laws and institutions which now sustain, now limit power; that -is, which decide on what conditions and by what means authority -is to be exercised and liberty secured. - -{13} - -What is the measure of authority necessary for Government, what -the extent of liberty possible in human society? What are the -means of action, what the pledges to be given alike to authority -and religion? Matters depending on circumstances, variable -according to the times, the social condition, the manners, races, -and different degrees of civilization amongst nations. It belongs -to the politician to solve these questions. - -When Christianity appeared in the world, appeal was first made to -liberty, the moral liberty of man. This was necessary, as it came -to abolish ancient creeds which were protected by the established -powers. In this struggle, not only did growing Christianity never -attack or question the existing authorities, but it formally -acknowledged their rights, and while respecting them herself -ordered others to respect them also. But at the same time, as -regards the relations of men towards God, she appealed to the -free consciences of men, and affirmed in principle the same -liberty which she practised. "We must obey God rather than man," -said St. Peter. "Try the spirits whether they be of God," said -St. John. "I speak as to wise men, judge ye what I say," said St. -Paul. - -At the creation God prescribed obedience to men under penalty of -death; in the day of regeneration God set man's liberty in motion -to begin the work of salvation. - -{14} - -There is no partiality with God, no void in his designs; when he -acts upon man he takes human nature as a whole; our inclinations, -our wants, our interests, our various rights are all before his -eyes. He at the same time provides for and satisfies all; -authority as well as liberty, liberty as well as authority. It is -a dangerous mistake to misapprehend this complete and harmonious -character of the divine work, and to mutilate it by seeking -weapons in it for our human dissensions. Christ came to save -mankind, not to give a party triumph. Christianity began by -invoking liberty and giving her action. She then overcame, and -set forth her authority. She then accommodated herself to the -various forms and degrees of authority and liberty which the -course of events brought out here and there in the world. -Associated with the destinies and deeds of the human race, -Christianity has suffered for our mistakes and faults, and has -been often altered and compromised by the waywardness of human -liberty and authority. But by her origin and essence she is -beyond the reach of their struggles, inexhaustible in her virtue -to heal contradictory evils, and always ready to afford help on -the side where danger threatens or redress is needed. - -In the actual state of society and disposition, it is authority, -and with authority order, which are in danger: Christianity owes -them all her support. I know of no greater falsehood or more -gross perversion than that of the men who in this day strive to -turn the Christian religion to the promotion of that brutal and -foolish anarchy which they denominate social democracy. The -gospel and history are equally repugnant to this absurd -profanation. -{15} -The cause of civil authority and of the Christian religion is -clearly common. Divine order and human order, the State and the -Church, have common dangers and common enemies. May God grant -them common wisdom; for while at the same time each separately -and both in concert must re-establish authority in her position -and rights, they must also solve another and newer problem, and -satisfy other and pressing wants. - -I have nothing to say to those men who think that for many ages -society in Europe, and especially in France, governments as well -as the minds of men, have pursued a totally wrong road, and that -there is nothing in the prevailing character and tendency of our -actual civilisation but error, corruption and decay. I understand -that, thinking thus, they deem retrograde reaction necessary as -well as legitimate, and venture upon it accordingly. As regards -such, I can but express my profound conviction; that they will -have no success. Even were they right, they would have no -success. If they were right, modern society would be condemned to -perish; we should make progress in decay; but we should not -return to what is past. But they are not right. No one is more -convinced than I am of the immense mistakes and fatal errors of -our day. No one more fears and abhors the influence which the -revolutionary spirit exercises among us, and the danger with -which that threatens us; a human Satan, at once sceptical and -fanatical, anarchical and tyrannical, eager to deny and to -destroy, incapable alike of creating aught that can live or of -allowing aught to be created and exist under its eye. -{16} -I am one of those who think it absolutely necessary to overcome -this fatal spirit, and to replace in honor and power the spirit -of order and faith, which is the spirit of life and safety. But I -do not believe that this revolutionary spirit preponderates in -modern minds. I do not believe that our civilization has been for -ages mere mistake and corruption. I do not believe in the -irremediable evil, or inevitable decay of my time and of my -country. - -The characteristic, the most important part of modern -civilisation is the prodigious increase of the ambition and power -of man. Recall what has taken place in past ages and that which -now goes on, the long series and vast mass of human toil and -success of all kinds in all places, the many secrets laid bare by -science, the many monuments raised by genius, the riches created -by industry, the progress of justice, the ease introduced into -the condition of the lowly as well as the great, the weak as well -as the strong; man marching as a master over the whole space of -the earth which he inhabits, and gauging with an accurate eye the -worlds which he cannot reach; the mind spreading her discoveries -and ideas through every recess of human society; matter in its -every form subjected and made subservient to man's use; this -expansive and ascendant ardour which circulates in the whole -social body; this activity universal, incessant, and unceasingly -fruitful, which puts every thing in motion, and works for the -general good. Never has man advanced so rapidly to the conquest -and dominion of the world; never in his capacity and with the -powers of man has he exercised such a rule over nature and -society. - -{17} - -I know how much there is here of evil and danger, of intoxication -and miscalculation; these, however, are not the symptoms of -decline, they are those of greatness and futurity. It is with -this great fact, this enormous increase of the power and ambition -of humanity, that Church and State, Christian and civil -government have to deal henceforth. When, with the help of God -and outward circumstances, they shall have brought man back to -respect those eternal laws which he has so foolishly -misconstrued; when they shall have again placed bounds to his -power, and subdued the vanity of his pride, man will still remain -powerful and haughty, conscious of his strength and full of -desire for the rights which have excited his ambition. Where -there is strength, by natural harmony and in a certain measure, -power and liberty follow. What hereafter will be that measure? -What share of influence will man, each individual man, exercise -on his own and the public destiny? That is the problem; it may be -solved, it cannot be eluded. The spirit of liberty has entered -society in the train of the labours and progress of humanity; it -may be kept in its proper sphere, it cannot be expelled. - -{18} - -Everywhere civil governments are aware of this, and act -accordingly. I see the deepest injustice prevailing towards the -governments of our day. It is false that they are indifferent to -the welfare and progress of nations. It is false that they only -look to stability and tyranny. They may doubtless feel personal -passions, old errors; but whatever their form, they are all, from -motives of prudence or duty, seriously impressed with the -necessity of respecting the rights and ameliorating the condition -of men. And those most opposed to liberal appearances make every -day, in their laws and practice, a multitude of changes -favourable to justice and liberty. - -I say, too, that European governments, amidst the storms of the -last sixty years, have conducted themselves, taking all into -account, with great moderation. Their dignity incessantly -insulted, their existence attacked, they have not given way, -either during the struggle or after the victory, to those -excesses of passion or power with which the history of the world -has been so long filled. They may be shewn to have been neither -foreseeing nor able in their methods, whether of resistance or -concession to the new-born spirit; but it is unjust to set them -down as its intractable adversaries. In the formidable strife of -our day between governments and revolutions, history will surely -not impute to the former the most insolent contempt of justice -and liberty. And if the spirit of revolution were as moderate in -its pretensions and acts, as governments have shown themselves -disposed to be towards the spirit of progress, the great problem -of the conciliation of order and liberty, in civil society, would -be near its solution. - -{19} - -The government of religious society, or to speak with greater -accuracy and freedom, the Catholic Church, has an analogous -problem to solve; the more important because if the state of the -minds of men is closely watched, it is seen that it is in the -religious order that the idea of liberty is strongest and most -deeply rooted. The right of conscience before God appears and is, -in fact, very superior to that of conscience before men. If there -be, in the life of the soul, one portion in which the -intervention of force is more than elsewhere unrighteous and -odious, it is clearly when the relation of the soul with her -Creator and Judge is in question, and when the question for her -is of eternity and salvation. Here, moreover, is a feeling which -we have all experienced, a principle to which we have all paid -homage. Christians or philosophers, Catholics or Protestants, we -have all had and still have, even amidst the most civilized -nations, need to invoke in our turn religious liberty, as that -which, of all the cries for liberty, most surely arouses in the -heart the idea of a sacred right and necessity, that which -excites the most lively susceptibility and most general sympathy. - -I feel a profound respect for the Catholic Church. She has been -during centuries the Christian Church of all Europe. She is the -great Christian Church of France. I look upon her dignity, her -liberty, her moral authority, as essential to the fate of entire -Christianity; and did I believe that the Catholic church could -not, without self-abjuration, accept in the State the principle -of religious liberty, I should be silent; for above all things I -detest hypocrisy and subtlety. _But it is not so_. - -{20} - -Let the Catholic Church maintain fully her fundamental -principles, her permanent inspiration, her doctrinal -infallibility, her unity. Let her by her laws and internal -discipline interdict to her faithful followers all that may tend -to the injury of these; it is her right as well as her faith. But -let her at the same time fully admit, not of the separation of -the Church and State, that clumsy expedient which lowers and -weakens both under the pretext of freeing both, but of the -separation of spiritual and temporal order, of the civil and -religious state, and acknowledge the illegality of all forcible -interference in spiritual order, albeit in the cause of truth. -Let her thus accept religious liberty as a law, not of religious -society, but of policy, as a right not of the Christian, but of -the citizen. At once will the pretended incompatibility between -modern society and the Catholic Church disappear. The problem of -peace between civil and religious society will be solved. - -The Catholic Church can pursue this course; for all that -religiously constitutes it, all her spiritual order thus remains -intact and independent: and if she so pursues it; if, while she -firmly upholds her principles and rights as a religious society, -she accepts loyally the principles of our political order and the -religious liberty which forms a part of it; not only will she lay -the foundation of peace between herself and civil society, but -she will assure to herself great strength and a great future. -{21} -Christianity has many conquests to make and to repeat. For the -re-establishment of social order and the moral welfare of the -soul, she must regain much ground. Nor is it known how rapidly -obstacles and resistance would disappear before her, if the dread -of her old intolerance were dispelled, and respect for religious -liberty on the part of the Catholic Church herself considered as -assured. - -I would go still further, and submit to Christians another -consideration. - -There is amongst Christians of whatever church a common faith. -They believe in a divine revelation contained in the gospels, and -in Jesus Christ who came upon earth to save the world. - -For Christians of whatever church there is now a common cause. -They have to maintain Christian faith and law against impiety and -anarchy. - -This faith and this necessity, common to all Christians, are of -infinitely greater moment than all the differences which separate -them. - -Do I say that they ought at all hazards to set aside those -differences, and in the name of their common faith and common -danger undergo fusion,--to use an expression of the day,--and -form hereafter but one and the same church? - -{22} - -I do not dream of it. The re-establishment of unity in the bosom -of Christianity by the re-union of all Christian churches, has -been the desire and the endeavour of the greatest minds, both -Catholic and Protestant. Bossuet and Leibnitz have attempted it. -Even now the idea is present to many noble spirits, and pious -bishops have so expressed it to me, with a confidence by which I -feel profoundly honoured. I respect the sympathetic wish, but I -do not believe that it can be realised. Between temporal order -and human interests, fusion, difficult as it may be, is always -possible; for interests may be made to agree through the force -and in the name of necessity. In spiritual order and between -religious beliefs, no such agreement is possible, for necessity -can never become truth. Faith does not admit of fusion; she -insists on unity. - -But where the unity of the church does not exist, when the fusion -of different churches is impossible, and when religious liberty -is established, there is room for practical good sense and -Christian charity. Good sense tells Christians that they are all -in front of the same enemy, much more dangerous to them than they -can be to each other; for should he triumph, the blow will fall -on each. Amongst the upper classes, the war against religion -manifests itself only under the forms of reserved scepticism or -rationalism; timid, often serious and polite, rather seeking to -screen than display itself. But at the bottom of society, and -amidst the masses, it is passionate impiety which is at work, and -for the sake of victory becomes subservient to the most gross and -furious interests. The Christian faith, in its essential and -vital character, that is, faith and submission to supernatural -Christian order, is alone capable of sustaining the contest. -{23} -Let Christians, whether Catholic or Protestant, be convinced of -it, the loss of credit and authority on either side would redound -to the advantage not of Protestantism or Catholicism, but of -impiety. It is then for all Christians, whatever their -differences in their Christian sphere, an obvious interest and -imperative duty to accept and maintain each other as natural -allies against anti-christian impiety. It will require all their -strength, all their united efforts, to triumph finally in this -warfare, and save at once Christianity and society. - -What interest dictates to Christians, Christian charity commands. -I use without hesitation plain words to express the ideas and -sentiments which I feel, and even amidst the coldness of heart -which is one of the most melancholy evils of my day, I feel no -embarrassment in speaking to Christians of Christian charity. - -When religious struggles are the ruling passion and great -practical business of an epoch,--when different creeds are -arrayed, wielding temporal as well as spiritual arms, with the -mutual hope of subjecting if not of extirpating,--I feel that -Christian charity is difficult to exercise. The temptations are -too strong, the interests too pressing to be surmounted. The -Chancellor De L'Hopital and the President De Thou, though -recommending peace to Catholics and Protestants, would hardly -have dreamt, on the eve or the morrow of a massacre or a battle, -of speaking to them of charity. - -{24} - -But when material strife has ceased, when religious liberty is -established in manners as well as in the laws, when in fact and -truth the different religious creeds are obliged to live -peaceably one with another, why should not the desire arise of -adorning and furthering peace by the exercise of charity? When -the coarser passions are powerless, why should not the more mild -and equitable feelings develope themselves? I know the force of -traditions, of recollections, as well as the permanent -differences which tend to support controversy, even when purely -speculative. Nevertheless, prolonged peace and freedom have much -influence in calming the soul. At this day we have before us a -signal instance, and I do not hesitate to repeat that to which I -gave utterance in the Bible Society:--"See what is passing in -England; there, doubtless, the irritation of the Protestants is -great, there is a general and passionate movement in favour of a -popular and powerful faith. The government itself associates with -and follows this movement. English Protestantism shows itself -strongly inclined to seek security and satisfaction at the -expense of the religious liberty of the Catholics. Well! although -matters wear this appearance, nothing is really done; they dare -not; they cannot; and in the bottom of their hearts they desire -not to do so. Amidst this Protestant excitement, the religious -liberty of English Catholics still remains and extends. They have -liberty of worship; their churches are open, nay, increasing in -number; their priests perform their duties without interruption: -they possess the liberty of the press; they publicly defend their -creed and their conduct, and have freedom of speech and power of -voting in parliament, where they strenuously uphold their cause." -{25} -A noble sight, which, after having justly filled the friends of -religious liberty with uneasiness, ought now to give them every -satisfaction. The spirit of persecution had reappeared, that of -justice and liberty met it face to face, and in spite of -appearances remained master of the field. May Christians, -Catholic and Protestant, at last acknowledge it; it will be -hereafter more natural than they imagine, to live in the exercise -of Christian charity, for they have lost the habit, almost the -power of efficacious oppression. - -A few words more, and I have done. Under a well grounded and well -understood system of religious freedom, not only can different -religious sects live peacefully and harmoniously together, but -can contribute, by their pacific co-existence, to their mutual -religious prosperity. What has been for Catholicism in France one -of the most glorious and pious periods? Surely, the seventeenth -century. French Catholicism then flourished in the presence of -Protestantism, which was still tolerated, and Jansenism, then in -full vigour. What has prevented the Anglican church from falling -into that apathy which has appeared more than once ready to -overcome her? What but the neighbourhood of opposing and half -free sects, who have always kept her in play, and forced her to -overcome her langour? There is no establishment, no power, that -is not benefited by a sense of control, and by the necessity of -making an effort to maintain its position. -{26} -It is good to overcome, not to exterminate an enemy; and in -spiritual as in temporal orders, the reign of liberty bestows on -all their just rewards. While it preserves their rights to the -weak, it incessantly regenerates the victorious. - -Doubtless, Catholicism leans on the principle of authority; but -without detaching itself from this base, it can admit, and in the -course of its career has often admitted, very different degrees -of liberty. From the eleventh to the fourteenth century, while -the Catholic church was for civil society a great school of -authority, she was in her own bosom a great theatre of freedom. -For in her councils, her congregations, her correspondence with -the faithful, discussion between her chiefs was ever open and -animated. It is not for me to ask whether our times advise or -warrant a return to such methods of government; and I am rather -disposed to hesitate than undertake the task. But one great fact -strikes me; one which deserves, if I mistake not, the entire -attention of the Catholic clergy: it is that the disposition of -the mind and heart of the faithful who are under their charge is -not always the same, and neither the same measure nor the same -quality of religious nutriment is requisite at all times, if I -may so speak, for Christian souls. After the fall of the Roman -empire, when the mission of the Catholic clergy was to convert -the barbarians, and to cause a little moral light to penetrate -amongst the rude conquerors, and the miserable population who -lived under their yoke, it was above all by the firm and striking -exercise of religious authority that the priests were enabled to -attain their end. -{27} -They found amongst the Christian population, high and low, many -passions to repress, and but few intellectual wants to satisfy. -There was greater need to strike and to govern the imagination -than to nourish and direct mental activity. Time and individuals -are now different. Minds are now active, varied, curious, eager. -The spiritual life of faithful Christians, of the most faithful -as well as the most wavering, is infinitely more animated than it -was formerly. Souls so disposed require a moral rule -proportionably animated; one which, while it guides, may give to -their innate activity a greater share of satisfaction. I am -expressing a profound conviction,--one, I will venture to say, -free from any reservation or ill-will,--when I say that -henceforth the Catholic church, without any sacrifice of -authority, will be obliged, for the government of the soul, to -admit of more intellectual and spontaneous movement on the part -of the faithful than was required in other times. Yet I am -convinced that when once the Catholic church shall herself have -acknowledged this new moral state of Christian society, she will -also know how to provide for it. - -{28} - -In a recent publication, [Footnote 1] a justly eminent stranger, -M. Donoso Cortes, speaking of me in terms which I cannot allow -myself to repeat, said, "The great mistake into which M. Guizot -has fallen, in his 'History of European Civilization,' is the -having attempted the impossible task of explaining visible things -by visible things, natural things by natural things; which is as -superfluous as to explain a fact by itself, a thing by the thing -itself; because all visible and natural things, considered as -visible and natural, are one and the same thing." - - [Footnote 1: Essai sur le Catholicisme, le Liberalisme, et le - Socialisme, par M. Donoso Cortes, Marquis de Valdegamas, p. - 99-105.] - -M. Donoso Cortes will be convinced, I hope, that such is not my -idea; and that, far from resting satisfied with visible and -natural things, I believe in supernatural order, and in its -necessity to explain and govern the world. Philosophers, I think, -will on their side acknowledge that if I reject their doctrine, I -do not abandon their right. I do not say this with the view of -seeking the frivolous honour of maintaining at the same time two -great causes, but to affirm a double truth to which I yield my -entire conviction and devotion, Christian faith and religious -freedom. The welfare of all nations demands these as its price. - - Guizot. - - Val Richer, September, 1851. - - -{29} - - Essay I. - - On The State Of Men's Souls. - -{30} - -{31} - - - On The State Of Men's Souls. - (_October_, 1838.) - - -The sublimity of the gospel consists in two sentiments, which -manifest themselves in it simultaneously,--hatred of evil, and -tenderness for man who does evil; horror of sin, to speak as the -gospel speaks, and love of the sinner. - -How profound a depth of judgment as well as of moral justice! How -admirable a knowledge of things as well as of men! For evil is -truly hateful both in itself and in its effects; and men, the -best of men, are surcharged with evil. Yet, at the same time, man -is infinitely capable of good, infinitely worthy of affection; -and with all his imperfections, a being to be loved beyond -expression. - -How great, too, the knowledge displayed of the true conditions of -moral authority! It is not acquaintance with the nature of man, -but power over him, that the Gospel seeks. Yet to influence men -morally, it is needful both to love and reform them; to win their -confidence by love and their respect by severity. -{32} -Severity and love are the two engines wherewith to control the -heart of man, for men know by instinct their moral wants--those -which press them down as well as those which please them. They -are deeply troubled by the sense of their imperfections; they -wish to be raised. Love felt and inspired is at once their -noblest and their most lively joy; they desire to love and be -beloved. Complete control over them, I mean moral control, -involves these two conditions,--that much be required from them -of virtue, much be bestowed on them of love. - -The last century had thus much good; it loved mankind and men. It -bore a really deep affection to them, and wished them well. But -as it was a critical and reasoning age, the sentiment of love -often disguised itself in the dress and shape of controversy and -analysis. Nevertheless, the feeling was there, sincere and -powerful. That spirit of universal justice and humanity which -characterized the epoch, whence did it spring if not from a -lively sympathy with man, and a tender interest in his welfare? - -But, together with this virtue, the last century certainly -exhibited one great defect; it did not feel for evil the aversion -it deserves. Not only as regarded certain rules of conduct and -certain duties, but as concerned a rule in general and the very -principle of duty, the spirits of the day were victims to doubt, -that great corrupter of the human heart. In the moral system, -stability and elevation go together; to waver is to descend; -uncertainty is the sign and the cause of abasement. Not knowing -where the evil existed, or even if it did exist, the eighteenth -century denied or excused it when met with, instead of execrating -and opposing it to the utmost. - -{33} - -And with the fixed points the long perspectives disappeared. By -an admirable law of his nature, in order that man may hope he -must believe, and believe in good. Virtue alone demands an -eternity. Doubting about duty, they doubted their own future. -Moral faith tottered; God veiled his countenance. - -In such a state of mind, in an age which loved man and interested -itself about him, man must have been an object of pity. What a -destiny was that of a creature thus powerful yet faltering; -always in motion, yet not knowing where to fix his foot firmly in -this world, or where to fix his gaze beyond it! To aspire so -high, in order to fall low and pass away so quickly! Such -ambition without a worthy object! Such labour without any sure -results! What father, if he thought his child were reserved for -such a lot, but would feel overwhelmed by compassion and grief? - -But no! at the same time that the last century loved men it -admired them; and I can understand this. God and duty being -abandoned, what remains of great and good if it be not man? -Imperfect as is human nature, a mixture of good and evil, good is -found there; the power of good makes itself felt. All that it -possesses of what is elevated, rich, tender, or attractive, does -not necessarily vanish because the mind misunderstands its source -and government. -{34} -And if it should happen, as it then did, that these great mental -errors should occur in the midst of a period of great -intellectual developement, of a great outflowing of sympathetic -and noble sentiments, of a great march in the condition of -mankind; if, at the moment when man rises highest and shines with -most brilliancy, he loses sight of his compass, his God, how can -he do otherwise than admire himself? how avoid a feeling of -pride? He has no longer faith or hope on high, yet he advances, -prospers, becomes rich, triumphs. He must believe; he must hope -in himself; he must worship himself. Does religion fall? Then -idolatry must arise, the idolatry of man for man. Man was the god -of the eighteenth century, the object of worship as well as of -love. Thence a great and deplorable leaning to human nature, to -its weaknesses and inclinations. It was loved, but with a blind -and weak love, which could only approve, caress, and promise, -having nothing to advise, nothing to require. - -Thence an immoderate thirst, in the name of and for man, of -immediate worldly and palpable happiness. Loving man truly, and -having nothing to offer him in this world superior to this -world's happiness, nothing better or eternal beyond, it was -necessary that men should be happy, that all should be happy here -below; as here below their destiny and their treasure were -contained. -{35} -To accept the imperfect condition of humanity may be the part of -selfishness which cares for nothing, and of faith which hopes for -everything; but he who loves men, and yet can only dispose in -their favour the blessings of this life and this world, cannot -resign himself to a lot for the most part so rude, to progress so -slow and always so incomplete. He is compelled to find much more -to bestow on men, to distribute something, and at once, to all. -And as spirits imbued with so noble a longing do not dream of the -impossibility of satisfying it, they are compelled to assign to -the sufferings and hardships of the human state an accidental and -factitious cause, one which human wisdom and power can overcome. -Hence the other maxim of the last century, that, left to -themselves and their natural equilibrium, men and things go on -well; that evil proceeds not from our innate nature and state, -but merely from the ill regulated state of society, where the few -have substituted their will and interest for the wills and -interests of the many; that it is society and not men that need -reformation, as the latter would not need it had not society -corrupted him. - -A maxim which has given rise, and naturally, to the sorest and -most plausible of modern grievances, that incurable impatience of -whatever is, that boundless disquiet, that insatiable thirst for -change in the pursuit of a social condition which shall give at -last to man, to every man, all the happiness to which he aspires. - -{36} - -This is the state in which the eighteenth century has placed -men's souls. And I here speak of upright, honest, and sincere -minds, not carried away by selfishness, not domineered over by -evil passions, which think of others, and only wish for -themselves as well as for those others what they consider -legitimate. - -The great mistakes and ills of any epoch are those of the good. -These must be looked to and provided against, for there lies the -hidden danger. Who can struggle against ill if the good are -themselves infected with it? - -I have seen the last of the master spirits of the eighteenth -century--those who had remained faithful to it. I have seen them -emerging from our revolution after their fearful experience of -it. The condition of their minds was a touching and instructive -spectacle. They were sorrowful, but not discouraged; full of -esteem and affection for mankind; full of confidence and hope -despite so many mistakes and reverses. The same fertility of wit, -the same generosity of heart, the same spirit of justice and -progress animated them. They accounted for their momentary -failure by the violence of passion, the force of old habits, the -want of public intelligence, the too hasty application of good -principles carried to too great a length. And while their -explanation bore witness to their sincerity and perseverance, -still there was visible and perceptible in them at every step a -persistance in the same mistakes; the same absence of moral dogma -and religious faith; the same idolatry of man, the same -tenderness towards him, the same pretensions for him. They had -lost nothing of their noble ambition or tender sympathy for human -nature, but they had learned nothing of its inward laws nor of -the true methods for its government. - -{37} - -Thus a secret feeling of disquiet was apparent through the -constancy of their ideas and of their hope; and they remained -melancholy after their explanation, as if hardly satisfied with -it themselves. - -We are far in advance of our fathers. "I was carried here by a -cannon shot," said Danton to M. de Talleyrand, who saw him at the -Ministere de la Justice. The same shot has carried us all a -hundred leagues from our cradle. We have learnt much. We have -seen novel appearances under a new light. The intelligence and -power of man; his reason, his morality, his power of action, and -resistance to direction and restraint in the affairs of the -world; all has been put to the proof, gauged, and measured. We -know how deeply seated and closely hidden is the evil in our -nature, yet how readily and terribly it occasionally breaks out. -We know the bounds both of our spirit and of our will. We have -been powerful, immensely powerful; and yet we have been unable to -accomplish our will because it was in opposition to the laws of -eternal wisdom, and our power was shivered against them like -glass. At this price, we have acquired a more accurate and -profound knowledge of ourselves and our condition. We no longer -put ourselves off with desires or arguments, appearances or -hopes. We see that which is. We live more than our fathers did in -the truth. We are wiser and more modest. - -{38} - -But our wisdom has one grave defect. It is still, if I may so -speak, but an outward good, which influences our life and -conduct, but has not yet penetrated our soul and become for us a -moral property, a moral wealth. It redounds to the honour and -greatness of man that he is not content with what _is_, -merely because it is. The mere fact does not suffice; he wishes -to see more. For the fact he would discover an end, a reason. He -wishes to attach it to the laws of his own inward nature, his own -destiny; to feel it in relation to and harmony with his soul. -Then only in man's eyes does a fact assume a moral aspect and -acquire a moral power; then only does man accept it and obey it -with respect as truth, instead of yielding and submitting to it -with pain as a necessity. Moreover, we do not yet understand all -the lessons of experience which we have received and recognized. -They have not yet assumed in our moral being the rank which -belongs to them. They are for us unimpeachable facts rather than -great and good laws; and mistakes rather than progress. They -direct more than they have enlightened us, and if we conform our -actions and thoughts to them, it is because we are subdued rather -than convinced. - -Were it not so, why this dejection, this secret disgust, this -indifference, this bluntness, this chill which now so often -accompany wisdom and sound sense? You say you are discouraged, -you do not hope, you do not dare any more to attempt aught that -is difficult and great. What then has happened? -{39} -What has this experience, at the same time so much vaunted and so -mournful, taught you? That duty, not interest or passion, is the -principle of morality; that God has not ceased to watch over the -world; that he resists the proud and punishes the guilty; that -order has her natural and inviolable laws, and avenges herself on -those who mistake them; that evil, always present, always at our -door, in us and about us, needs to be incessantly resisted. Of -what do you complain? These are advances, not mistakes; truths -reconquered, power recovered, not hopes thrown away. It is true, -man was carried away by an ambition beyond his strength and -right; it must be brought down, his reason and his will must -agree to restore what they attempted to usurp. Instead of setting -up and adoring himself as a monarch, man here must acknowledge -his primitive imperfection, his definite insufficiency, and yield -submission in thought and life on the bosom of liberty. But is it -nothing that this liberty is now more firmly established than man -has ever known it? Is the general progress of justice and -happiness in the world nothing? Is there not therein a fitting -reward for the toils and sufferings of our age? Is there not, -after so many mistakes, enough to satisfy the most exacting, to -refresh the most exhausted? - -Let us look higher. In return for the sacrifices required from -our pride, in compensation for the demonstrated weakness of our -nature and the marked bounds of our power, has nothing been given -to us? -{40} -Do we not regain more than we lose? Do we not ascend more than we -have been forced to descend? The eighteenth century had inflated -us with pride, yet had in reality only lowered us. In making us -monarchs of this world, it had at the same time confined and -reduced us to it alone. No more immensity, no more eternity for -the soul; no longer a bond of kindred between God and man. We -came and passed over the earth like all that springs from and -returns to it. Our noblest ambition, our purest desires, our most -sublime flights, all that there is in us of noble and truly -divine, was no more than a delusion and a burden. Not only in -respect of our worldly goods and joys, but of ourselves and for -ever, we had to exclaim, "vanity of vanities, all is vanity." We -have escaped; we are leaving this confined and low condition; we -are rising; we are again about to attain our dignity, our hope, -our futurity, our soul. We can no more parade ourselves in our -pride, but we are no longer plunged into and abandoned in misery; -we find again a Master here below, and also "our Father which is -in heaven." - -I know how much there is of the frivolous and superficial in the -return of our time to religious hopes and beliefs. I know how -much even serious minds are doubtful and agitated upon this -subject, the evils that are still at work, the problems that -await solution, and that perhaps a tardy one. Nevertheless, we -have got back to the right track. Man does not increase his -distance from God; he has turned towards the East; he seeks the -light. -{41} -Here we still yield rather to the force of facts than of ideas; -and experience is credited rather than conviction. Still we -believe in experience rather than in our own talent, and submit -to facts though we hardly render a free and enlightened homage to -the truths of which they witness. - -It is not yet adoration, but it is the fear of God, that -beginning of wisdom. - -Had we already reached the point of adoration--were the wisdom -for which we have so dearly paid really established amongst us, -in the affairs of this world and in those of eternity, in -questions political, moral, and religious, in short, in -everything; and were we fully satisfied as to the rational -lawfulness and practical utility of her counsels, if she -enlightened our understandings as she rules our conduct--we -should be far other than we are; more tranquil, more confiding, -more firm, more worthy, more exalted. We should distinguish -further; we should advance higher and faster in the paths of new -and amending progress, in which we now walk slowly and with -bended head, as if constrained and humbled. - -But, I repeat, it is needful, for this salutary transformation of -our ideas to be accomplished, that our experience may become our -reason. We have more good sense than enlightenment; we act better -than we think. Inwardly and deeply we are imbued with prejudices -which fetter although they do not rule us; we are still doubtful -about the very truths by which we test our deeds; only doubt has -changed its form and language. With our fathers it was infatuated -and bold; with us it is detracting and useless. -{42} -Pride has turned it into contempt; and because we do not -experience for human nature the unbounded ambition and chimerical -hopes which formerly prevailed, we no longer love men tenderly, -nor think well of their nature, nor take an interest in their -destiny. We imagine that wisdom binds us to indifference and -immobility. - -Many, too, of the ills of the eighteenth century, which sprung -from the maxims then prevalent, and which, to all appearance, -ought to have expired with them, still exist. We no longer have -the same tenderness for man, nor do we show greater aversion to -evil. Indifference has not made us more strict. For though human -nature is no longer judged with the same blind partiality, we are -still full of indulgence towards it, and cowardly in our -treatment of it; we exhibit towards it the same complaisance, -without feeling the former esteem and love. Materialist and -impious doctrines are on the decline, but we are more than ever -tormented by an eager thirst for immediate material happiness. - -Is it true then, as is said, that we are in a state of moral -decay? Is our age destined to continue the evil of its precursor, -and while losing its virtues add to it its own evils? - -I confidently answer in the negative. Nothing would tempt me to -flatter the age I live in, but I love it. I am struck by its -evil; I think a remedy urgently called for, an immediate struggle -necessary; I also see in it much good, a good deep and fruitful -and sufficient with the help of God to resist and conquer the -evil. - -{43} - -I said just now that the great mistakes, the serious maladies of -any period are those of the good. On the other side, it is in the -sound ideas and good dispositions of the same class that the -moral force of an epoch and its means of safety are to be found. -Now the general and ruling disposition of the good at the present -day is the spirit of order, the deep desire for order after so -much trouble and contest. - -This is said to be merely the result of prudence, of a clear idea -of interest, not of morality. - -In my opinion this is an inconsiderate sentence; one which shows -little knowledge of man and of what passes within him, of which -he is often himself unconscious. There is morality, true -morality, in the spirit of order, especially when largely -developed and hardly tried. The word _interest_ is -pronounced disdainfully, as if it implied pure selfishness, and -excluded virtue. Thanks be to God, who has created legitimate -interests. Interests inherent to legitimate situations and -relations are essentially moral and animated by moral impulsion. -The father of a family who protects his household, the labourer -who takes care of the fruit of his industry, act for their own -interest it is true, and according to the dictates of prudence. -But around and connected with this interest are grouped the most -praiseworthy feelings, domestic affections, respect of the law, -care for the future, defence of right, fulfilment of duty, -efforts, devotion, sacrifice. -{44} -Who will refuse to these the name of morality? Public instinct -answers this question. "There are but two parties," said a man of -simple mind, and a stranger to all sophism, "that of honest men -and that of rogues." When it was desired to define and rally -under one banner the party of order in France, it was inscribed -"The Charter and Property." [Footnote 2] - - [Footnote 2: "La Charte et les gens de bien."] - -In fact, at the present day the ideas of honesty, dignity, -morality, and virtue are closely allied with that of order. -Public morality is in the general mind the cause of order as well -as of individual security. It is because, after so many -convulsions as corrupt as painful, the taste for and love of -order are amongst us the first effect, the first symptom of -attachment to the maxims and practice of duty. - -Besides, democratic societies, still so novel and mysterious, are -little known and ill understood. Their virtues want the éclat,--I -will go further, want the finish, the charm which belong to the -elevation of persons, the beauty of form, the influence of time, -the complete, varied and harmonious developement of great and -glorious human nature. Yet they want neither virtue itself nor -morality. There will be found in these crowded and unknown -masses, in their laborious and modest lives, much uprightness, -much simple justice, much active benevolence, much submission to -law, much resignation to their lot, a rare power of effort and -sacrifice, a noble and touching disposition to forgetfulness of -self, without pretension, without noise, without reward. - -{45} - -Even the jealousy of all superiority, the passion of envy--that -poison of democratic society,--does not always affect as much as -might be apprehended their moral judgment. This venom has -affected us deeply; nevertheless, excellence is met with joy and -welcomed with gratitude as a service done to society, which feels -the necessity of being elevated and purified. Respect is more -genuine, taste more correct while it remains a stranger to -systematic opinions, to mere flights of fancy, and to all -romantic emphasis. By a singular and very significant phenomenon, -the exaggeration and emphasis of the present period tend towards -evil and disorder. The declaimer plunges into the mire. Our times -wish good to be true, simple, sedate, and sensible. It is only -because it is good, a moral good, that it is esteemed and loved. -It is asked to appear but what it is. - -Where such a disposition prevails; where good is thus honored for -itself, and for itself alone, there may still be much evil, and -very serious evil; but such can hardly be the lot of the future. - -We are hardly yet advancing towards a future. As yet we have -struggled, and still strive to acquire from the heritage of the -last century a spoil that suits us; a heritage so loaded, so -mingled, that it has plunged us in confusion. We have co-existing -in us good and bad, true and false, in direct opposition. -{46} -We bear about in ourselves the most contradictory ideas and -sentiments. We are driven about and stagger under their varying -influence. Now we try to reject all absolutely, now to forget all -and live from day to day without thought or design. Vain efforts! -The problem harasses every soul, agitates or wearies it, leaves -it in doubt or inactivity. None can elude it. A solution is -necessary in moral as well as in political order, for individuals -as for the state. For this is not a purely political question, -which can be settled wholly and completely by charter, law, or -cabinet. It is a matter which comes home to each of us; one for -which each of us individually has to provide. We must keep, apart -from the impulse which the eighteenth century has given to the -world and the minds of men, that which agrees with the eternal -order which that era often mistook for the world and the human -mind. The new truths and laws which come to us from that date, as -well as the immutable truths and laws which it overlooked, must -live and reign together in our thoughts; we must know for a -certainty and unhesitatingly practice what they demand from us. -On this condition only shall we see the end of that mixture of -agitation and depression, this doubting both of well and ill -regulated minds, this barrenness of movement as of wisdom which -are the peculiar evils of our era. Government and people -reciprocally accuse each other of this evil, and charge on each -other the task of applying a remedy. "Let Power be dignified, -firm, active, fertile," says the one; "let it sustain and -animate, rule and aid society; society will assist, evils will be -remedied, good will be done; but it is for Power to take the -initiative and responsibility in all this." -{47} -"How can I do it?" replies Power. "How undertake the -responsibility? It is in society itself--in the mind itself--that -the evil exists. They are weak, tottering, inactive; full of -doubts and fears. Let people ascend in the social scale; let them -show self-control. I do not prevent them. No one can ask me to do -more; I can do no more." - -The defence of both weakness of mind and heart is bad. The -regeneration of our time demands from all both duty and exertion. -From power, because it is set on high, it sees and is seen; it -shows the light and holds the standard. If it lowers them, -society falls into darkness and disorder. From society too, from -every individual, for we are all infected by the evil which we -call upon power to cure. Yet power of itself is not able to cure, -individually and collectively, the evils for which we ask a -remedy. Our active and intelligent co-operation is indispensible. -And it is precisely in this coalition of public power and -individual will that the value and honor of free governments -consist. Hence they are morally and politically powerful, -salutary for immortal souls as for temporal occasions. - -This good must be the work of all. Power or society, rulers or -plain citizens, let us each look to our own share in the great -work, and perform our own part of the general duty. To him who -shall be able the best and speediest to fulfil his, will belong -the glory as well as the power inherent to success. - -{48} - -{49} - Essay II. - - On Religion In Modern Societies. - -{50} - -{51} - - On Religion In Modern Societies. - - (_February_, 1838.) - -It is the fashion of the day loudly to lament over the condition -of that great mass--the people. Their wants and sufferings are -paraded. We are told of their lives so burdened and monotonous, -so rude and precarious, so much fatigue, yet so little effect, so -much danger and ennui, work so heavy, repose so slight, a future -so uncertain. - -This is true. The condition of the masses in this world is -neither easy, cheerful, nor certain. It is impossible to -contemplate without deep commiseration so many human creatures -carrying, from their cradle to their tomb, so grievous a burden, -and withal scarcely able to meet their wants, the wants of their -children, of their father, their mother; incessantly seeking some -necessary of life for those most dear, yet not always finding it; -having it perhaps to-day, uncertain of it tomorrow; and -continually preoccupied about their material existence, scarcely -able to give a thought to their moral being. -{52} -It is painful, most painful to witness, most painful to reflect -on. Yet is much reflection necessary. It were a grievous wrong -and a grievous danger to forget it. More or less thought has been -ever given to the subject. What said they who thought the most -thereon? - -They advised those who were the fortunate of this world to -practise justice, goodness, charity; to apply themselves to -seeking out and relieving the unhappy. To the unfortunate they -recommended good conduct, moderate desires, submission to -authority, resignation, and hope. They explained the destiny of -man, showed all it possesses of sadness and sublimity, the -compensations which are found in the different states, the -pleasures which are common to all. They tried to cure, amongst -the ills of men, those which men can cure; and, with regard to -those which are incurable here below, they strove to raise men's -eyes to the remedies in God's hands. This was the language of -religion. These were the words and advice she addressed to high -and low, rich and poor, to children in her catechisms, to men in -her sermons, from the pulpit and from the sanctuary, by the sick -bed, to all, at all seasons, and by every means. - -The means of publicity and popular movement at that time belonged -almost exclusively to religion. What the tribune, the press, the -post--these trumpets of modern civilization--now are, the -churches, the pulpit, religious instruction, pastoral -superintendence formerly were Religion then addressed the masses. -She never forgot the people. She was ever able to gain access -there. - -{53} - -And while she thus interested herself for them, and strove to -lighten or partly bear the burden of life, she also sympathised -with men of all classes and all conditions, and with the burdens -all bear, the blows which reach all, the wounds which all receive -as they tread their appointed path. - -To-day, while occupying ourselves much and justly with the -material sufferings and fatigue which are shared by so many, we -forget too much the moral fatigues and sufferings of which all -partake; the trials, the agonies of the soul, the mistakes, the -ennui, the anguish, in short, the universal lot of man--which are -the more poignant as the mind has more freedom and life more -leisure. - -High or low, rich or poor, the _elite_ or the multitude, let -us pity each other, let us pity every one. We are all, as we -advance in our career, "weary and heavy laden"; we all deserve -pity. - -We deserve it now more than ever. Never, it is true, has the -condition of man been more equal or better. But the desires of -men have far outrun their progress. Never was ambition more -impatient and widespread. Never were so many hearts a prey to the -thirst for wealth and pleasure. Pleasures refined and grovelling, -a thirst of material well-being and of intellectual variety, a -spirit of activity and luxury, of adventure and idleness: -everything appears possible, desirable, and accessible to all. It -is not that passion is strong, or that man is disposed to take -much trouble for the gratification of his desires. -{54} -He wishes feebly, desires immoderately; and the great scope of -his desire throws him into a state of uneasiness, in which all -that he already possesses appears but as the drop of water -forgotten as soon as swallowed, and which irritates thirst -instead of quenching it. The world has never seen such a conflict -of imperfect desires, fancies, pretensions, exactions; never -heard such a clamour of voices demanding together as their right -all they have not and all that pleases them. - -And these voices are not raised to God. Ambition, is at once -extended and debased. When the teachers of the people were -religious preceptors, they tried to detach the popular thought -from the things of earth, and by raising desires and hopes to -heaven, to restrain and calm them here. They knew that here, do -what they might, satisfaction was impossible. The popular -teachers of this day think otherwise and speak another language. -In the presence of the hard lot and burning ambition of man, at -the very time that they are displaying their misery and fomenting -their desires, they are telling them that this earth contains -what will satisfy them; and that if each be not as happy as he -would be, it is not in the nature of things nor of his own nature -that he should complain, but of the vices of society, and the -usurpations of a certain class of men. All are placed in this -world to be happy; all have the same right to happiness; the -world can afford happiness to all. - -Words like these resound daily in the ears of all, knock at the -portals of every heart, penetrate by every crevice into the most -remote folds of society. - -{55} - -And then we are astonished at the deep agitation and uneasiness -under which nations and individuals, states and souls are -labouring! For myself, I wonder the uneasiness is not greater, -the agitation more violent, the explosion more sudden. Such ideas -and such words are enough to set humanity astray and rouse it to -revolt. And the preserving care of Providence, the innate and -spontaneous wisdom which men cannot absolutely shake off, must be -powerful to prevent such language--unceasingly repeated and -universally heard--from plunging the world again into chaos. - -No, it is not true that this earth possesses that which will -suffice for the ambition and happiness of her inhabitants. It is -not true that the untoward results or vices of human institutions -are the sole or even the principal causes of the sad and painful -lot of so many among men. Let these institutions become daily -more just, more careful of the general welfare; it is the right -of mankind. It is to the honour of our age that it adopted this -thought and perseveres in trying to accomplish it. Former times -took too light a share in the sufferings of the multitude. Their -pretensions were too humble as regards justice and happiness for -all. Ours are more extended, more lofty; and we give, with good -reason, to our advance in this path the noble name of -civilization. God forbid that we should turn aside from the noble -work, or be discouraged about such a noble hope. But we must not -feed ourselves with pride and illusion, we must not promise to -ourselves that which we cannot expect to attain of ourselves and -by our ingenuity. -{56} -There is a defect in our nature and an evil in our condition -which eludes all human efforts. The disorder is within ourselves, -and were every other source dried up, would arise from ourselves -and our own will. An inequality of suffering is amongst the -providential laws of our destiny. It is at once superiority and -infirmity, greatness and misery. As free beings, we can create -and do in fact without ceasing create evil. As immortal beings, -neither the secrets of our lot nor the limits of our ambition are -on this earth, and the life we lead here is but a very short -scene of the unknown life which awaits us. Regulate institutions -as you will, distribute all enjoyment as you please, neither your -wisdom nor your wealth will fill the abyss. The liberty of man is -stronger than the institutions of society. The mind of man is -greater than worldly goods. There will always be found in him -more desires than social knowledge can regulate or satisfy, more -sufferings than it can either prevent or cure. - -"Religion, religion!" is the cry of universal man everywhere, at -all times, except in some day of awful extremity or shameful -degradation. Religion, to restrain or crown man's ambition. -Religion, to sustain or support us in our griefs, whether -referring to body or soul. Let not policy the most strong, the -most just, flatter itself that it can effect this without -religion. The greater and more extensive the social movement, the -less able is it to direct tottering humanity. A higher power than -any on earth is needed, a longer prospect than that of this life. -God and eternity are necessary. - -{57} - -We require harmony also and agreement between religion and -policy. Called to act on the same individual, and as a final -attempt for the same result, how can they work together unless -possessing a common basis of thought, sentiments, and designs? -Whatever distance may intervene, there is an intimate connection -between the earthly and religious ideas of men, between their -desires for time and those for eternity. Did incoherence and -contradiction alone exist, were our affairs, opinions, and hopes -here completely estranged from those beyond this world, were -religion capable only of improving and sustaining our actual life -and society, their ideas, works, institutions and manners, far -from serving the cause of, and mutually assisting each other -would reciprocally fetter and weaken one another. The world would -jest at piety, piety would take offence at the world, and that -which should be upon earth the source of order and peace would -become a fresh spring of anarchy and war. - -And let neither religion or policy be alarmed about its -independence and dignity. I do not wish that either should -purchase by cowardly concession or costly sacrifice the harmony -which ought to prevail between them. On the contrary, I wish they -should on all occasions act according to the pure truth of -things, and accomplish together their special and peculiar -mission. - -{58} - -Clever men have looked upon religion as a source of order, a sort -of social police, a useful and even indispensable matter, but -otherwise without intrinsic value or any real and definite -importance to the individual, unless to afford a chimerical -satisfaction to certain weaknesses of the human mind and heart. -Thence arises a superficial and hypocritical respect, which -barely covers a disdainful coldness ill-calculated to resist any -prolonged trial, which humiliates religion if she is content with -it, or otherwise irritates and misleads her. - -Great and religious men have in their turn looked on the world -and the life of the world, either generally or at certain -periods, as an evil in itself, an essential obstacle to the -empire of divine laws, and to the accomplishment of our moral -destiny. Hence the follies of ascetics and sectarians; hence, -too, theocratic pretensions, pitiable mistakes of the spirit of -religion, which has thus entered into hostility with human -society, wishing now to flee from it, now to subdue it. - -The errors on both sides are great and dangerous. Religious -creeds seek to solve the fundamental problems of our nature and -individual destiny. That is their first and chief design, greater -even in their eyes than the maintenance of order in society. For -this reason, and for this reason especially, respect is due to -them; they deal with that which is most inward, most powerful, -and most noble in man. And the policy which does not discern -these facts, or discerning does not respectfully bow before them, -shows itself futile, ignorant of the nature of man, incapable of -guiding him at moments of importance. - -{59} - -On the other hand, this earth is not a place of banishment where -man lives an exile. Society is not a scene of perdition, which a -man must go through with disgust and terror. The earth is man's -first country; God has placed him here. Society is the natural -condition of man; God has made it for him. This world and social -life do not bound our destiny; but it is in this world and by -this social life that our destiny is begun and developed. We owe -to society our assistance, given affectionately and respectfully, -whatever the form of its organisation and the difficulties of our -task. These forms and difficulties change with places and times, -but they possess only a secondary importance, and make no change -in the general condition or fundamental duty of man. - -Religion, without being indifferent to what there is of true or -false, good or bad, in the casual and variable part of the social -world, attaches herself to what is essential and permanent, -training men to go straight towards heaven beneath every sky and -by every road. - -It is the glory of Christianity to have been the first to place -religion on this height, and in this the only religious point of -view. And yet, neither reasons nor temptations were wanting at -its origin, to make it denounce temporal society, and either -separate from or declare war against it. Still it never dreamt of -such a course. At the moment when the Christian faith restored to -man his lost dignity and raised him to his forfeited position, -she made herself liable for him without a murmur to slavery, -despotism, iniquities, inequalities, incomparable miseries. -{60} -Not one revolutionary intention or idea, to use a modern phrase, -is to be traced near the cradle of Christianity. Christians in -the name of their faith heroically resist persecution and -tyranny, but they do not undertake to change the state of society -or of mankind. They share in it, they adapt themselves to it, -whatever its principles, forms, consequences. They do more. The -world is old and corrupt; they denounce and vigorously resist its -corruptions and vices: but they do not curse, they do not avoid -the world. They view it with indignation yet with affection, with -grief yet with hope. Rigid minds, ardent imaginations, take -fright at the sight of the world, and fly to the deserts of the -Thebais or retreat within the walls of a cloister. Brilliant -apparitions are those who impress the minds of nations, and renew -the well-nigh forgotten strife between austere and impure -passions; but these are only exceptions in the history of -Christianity, imposing and powerful indeed, but they do not -characterise the Christian religion, do not predominate in it, do -not constitute its essence and general tendency. Christianity has -made monks, yet never was a religion less monkish. Never was a -religion introduced into the world which entered more into it, -more easily accommodated itself to it, to all its phases and all -its facts. Opposed to this day in the very country which saw its -birth, Christianity spreads to the east and west, to the north -and south. -{61} -It penetrates the old monarchies of Asia and the deep forests of -Germany, the schools of Athens and of Rome, the wandering tribes -of the desert; and nowhere does it disturb itself about -traditions, institutions, governments; it allies itself and lives -in peace with the most diverse societies. It knows that -everywhere and amidst all the variety of social forms it can -pursue its own work, that truly religious work, the regeneration -and safety of the soul. - -In later days, after a definite victory, amidst Roman ruins and -barbarian chaos, through necessity as well as love of power, -Christianity has sought and exercised a more direct and -commanding influence over civil society; an influence sometimes -salutary, sometimes opposed to the nature of things, and often -injurious to religion itself. Yet taking things as a whole, and -setting aside some remarkable deviations, the Christian Church -has with admirable wisdom been a stranger, in her intercourse -with the world, to all narrow and exclusive spirit; has never -attached to any peculiar social _regime_ her honor and -destiny. She has lived in kindly and intimate relation with the -most different governments, with social systems the most opposed, -monarchy, republic, aristocracy, democracy. Here on a level with -the state, there subordinate, elsewhere independent. Broad and -varied in her internal organization, as called for by her -external relations; always sedulous to maintain between social -and religious life, between the ideas and feelings by which men -hold to earth or ascend to heaven, that harmony by which heaven -and earth both profit. -{62} -In our days, owing to the course of events and reciprocal faults, -this harmony has been profoundly affected. Religion and society -have for some time ceased to comprehend and agree with each -other. The ideas, sentiments, and interests which now prevail in -temporal life are and have often been condemned and reproved in -the name of those which pertain to eternal life. Religion -sometimes pronounces her anathemas upon the new world, and keeps -herself aloof from it. The world seems ready to abide by both -anathema and separation. - -The evil is immense; it is one which aggravates all our other -ills, which takes from social order and private life their -security and dignity, their repose and hope. - -To cure this evil, to bring together the spirit of Christianity -and the spirit of the age, the old religion and new society, to -end their hostility, and to induce a mutual understanding and -acceptance, is the origin of a work too little known, that called -the "_Universite Catholique_" which its authors have -continued for three years with the most praiseworthy -perseverance. - -Thanks be theirs; thanks to men so truly pious, so truly -catholic, who cast over new society, over constitutional France, -a glance so equitable and affectionate. This gleam of justice -towards our day, this hope loudly declared that it will accept -eternal truth and must not be cursed in her name, is a proof of -high intelligence on their part. God forbid that with frivolous -blindness we should soothe each other with flattery. -{63} -Our society has gone astray more than once on the most important -matters, and even while triumphant is smitten with a serious -disorder. And yet our time is a great time, which has done great -things and opened great destinies. This society, so stormy, so -confused, so tottering, sometimes so chimerical and arrogant, -sometimes so material and grovelling, has nevertheless done -homage and lent force to that which is most elevated and divine -within us, our intelligence and justice. Much truth is contained -in the motto of her banner; and wishing that this truth might be -efficacious; she has displayed, in order to make it penetrate -into deeds, an energy and ability which have astonished the world -and drawn it after her. Such boldness of conception, such power -of execution, such a development of mind, of passion, of -strength, so many results positive and visible obtained rapidly, -the general progress of happiness, wealth, and order, of -practical and plain justice in social relations and affairs,--is -there nought here but error? Are these the symptoms of decline? -Do we not rather recognise one of those formidable but beneficial -crises brought on by providence when desirous to renew the world? -Proclaim without reserve to society the evil it has done, the -evil it is undergoing; point out in all their extent and gravity -its errors, its faults, its omissions, its weaknesses, its -excesses, its crimes; but do not expect her to yield to injustice -or wrong. She knows what she is and what she may become. The good -she has devised, the good she has done to mankind, she would have -honoured and loved. On these terms only will she redress and -direct. -{64} -She is in the right. One must seek for, listen to, and trust -severe though stern friends. Confidence should never be placed in -an enemy. - -I do not think that the authors of _l'Université Catholique_ -render to society all the justice it deserves; but they have no -concealed ill-will to it, no design against it. They understand -and admit the essential principles upon which it is founded, and -they try seriously and sincerely to re-establish between these -principles and catholic doctrines, a harmony which shall not be -merely superficial and apparent. Their plan is simple. After -having traced a general outline of human sciences, together with -the ties which unite them either among themselves or to the -sublime unity to which they tend, they place therein special -courses for each different science of material as of intellectual -order, and try in those courses how to make religion penetrate -into science, how science into religion, keeping both in sight, -so that they may recognise, approach, and unite with each other -in their common progress; consequently their body is a dumb -university, where all science is taught by writings according to -and in a catholic spirit, as they would be _viva voce_ at a -real university, where all the professors would be Catholics, -truly devoted to their faith and their science. - -{65} - -I have no design of entering into the scientific merits of these -courses, or of disputing all their assertions and ideas. Some, as -the "Course of introduction to the study of Christian Truths," by -M. l'Abbe Gerbet; the "Course on Christian Art," by M. Rio; the -"Course on the General History of Hebrew Literature," by M. de -Cazelès; contain real instruction, elevated and ingenious views, -and sometimes rare talent in style, and much attraction for the -reader. In a literary review joined to these "Courses" one finds -occasional articles, amongst others those by M. le Comte de -Montalembert, full of curious research and noble sentiments; -written too with a moral earnestness which pleases and touches, -even when it goes beyond what is true. It would be easy to -collect from the entire work sufficiently numerous traces of -superficial science, somewhat vague philosophy, or declamatory -literature. I might here and there detect, and this is more -important, some traces of old habits, and of that old spirit of -hostility from which the authors of the collection have in -general tried to keep themselves clear. Possibly, had I the honor -of seeing them, I might venture in the freedom of conversation to -urge them to weigh carefully in this respect their sentiments and -language, to preserve constantly between their ideas and -expressions, agreement with the general intentions which animate -them and at which they aim. Let them be in this sense strict -censors of their own work. As for me, I cannot be one; I cannot -seek underhand means as regards the execution of a great and just -idea to which I wish success. I admit of incompleteness and -imperfection, even incoherency in a human work, provided it be in -itself good, and that good predominates in its effects as well as -intentions. The pleasure of criticism is mean; and for my own -part I feel none in pointing out faults which I should like to -efface. - -{66} - -I prefer congratulating the authors of _l'Université -Catholique_ on the firmness and fidelity with which they have -remained faithful to their name and standard. In their excellent -design, and on account of the conciliatory spirit which pervaded -it, they encountered a shoal under their prow. They ran the -danger of being induced to become effeminate and enervated, to -pervert their own doctrines, the Catholic doctrines and spirit, -in order to render their accommodation more in accordance with -the ideas and spirit of the age. More than once analogous -attempts, conceived in the best intentions, have split on this -rock. It is thus that we have heard applied to natural religion -and the general spirit of religion; these maxims that the dogma -is of little consequence, the moral only being of importance, -that various creeds must be brought back to those portions which -they hold in common, and formulas and prayers be drawn up which -may suit all alike: thence the desire to transform the great -principles and facts of Christianity into symbols left to the -interpretations of philosophy; those strange efforts also to -unite the revolutionary with the religious spirit; or, lastly, -those attempts to deny, or at least consign to oblivion the past -of the Catholic church, her traditions, her customs, which ages -and events have united with her, and substitute, under the name -of Primitive, a newly invented Catholicism. -{67} -False conceptions, vain endeavours, from which pious feeling and -a certain knowledge of our social state have not always been -free, but which denote little knowledge of human nature or -religion, and a superficial appreciation of the means by which -great institutions, whether religious or civil, are founded and -endure. No doubt but that Catholicism has something, has much to -do in order to adapt itself to all that is new in the world, and -to take in our social system the place and part suitable to it. -But let it be true to itself, let it not deny its origin, its -history, its doctrine, its law; let it not stoop to cowardice or -hypocrisy. It would lose its dignity which is essential to its -strength, it would fail in obtaining the new strength which it -needs. Were I not convinced that harmony may be re-established -between the old religion and modern society with truth and honor -to both, I would not counsel the attempt. God does not admit of -the possibility of falsehood in such high positions for such -great objects. - -Let, then, _l'Université Catholique_ proceed in its course -of exact and scrupulous orthodoxy. It is said, I hope truly, that -she has many of the clergy for readers. They should be on their -guard against attacks on these points. Sometimes, despite -appearances of moderation, the attempts succeed, and strike a -blow on the vital conditions of their existence. By others they -are drawn into the very passions and pursuits from which their -mission is mainly intended to keep mankind. Generally such have -hitherto had but little success. -{68} -The most recent example, that of M. l'Abbé de Lamennais, has -eventuated in one of the most melancholy spectacles of error and -fall that man can present. Surely there are here just reasons for -distrust and hesitation. The authors of _l'Université -Catholique_ are clearly aware of it themselves; for they have -been careful to keep themselves clear of these unhappy flights, -and to remain, in their own words, "immovably attached to the -rock of the Church." They doubtless are so from conviction and -duty. They should also be so from prudence, and attend to all the -sentiments, scruples, and susceptibilities of the Catholic -portion of the public. It is this public especially whom they -address, it is the public whom they wish to enlighten, satisfy, -reassure, and reconcile with the true progress, the accomplished -facts and necessities of our time. That is really the great -service wanted by modern society. Let them never lose sight of -this essential end. And as to that part of the public which is -ruled by the spirit of the age, no doubt their language should -reassure and quiet it also, and draw it back to religion, for it -has very justly its own susceptibilities and distrusts. But let -not the authors of _l'Université Catholique_ deceive -themselves; they will inspire the public with the greater respect -and confidence according as they are themselves found serious and -faithful. The public will be the more easily attracted to -religion, as she presents herself stable and lofty; for, in the -uneasiness which is now prevalent, the public aspire to something -fixed and elevated, despite of the passions which still keep it -wavering and abased. - -{69} - -Whilst in Catholicism this new religious and social movement, of -which _l'Université Catholique_ appears to be the most -serious manifestation, is beginning, an analogous work is going -on in the other Christian communions, and reveals itself by -remarkable signs. For many years something fruitful and active -has been at work in French Protestantism. Almost immediately -after the establishment of peace and international relations in -1814, the English dissenters, struck by the languid state of -religion in France, and animated by faith and a strong desire for -proselytism, undertook the task of awaking amidst their -continental co-religionists the religious spirit, or, more -precisely, Protestant Christian feelings. Journeys, -correspondence, publications, sermons, pious associations--of -which some, as the Bible Society, the Society for the Propagation -of the Gospel, the Religious Tract Society, possess extent and -notoriety--were the instruments used to forward their design; a -design which excited and still excites in French Protestantism -some trouble and embarrassment. The established Protestant church -was moved. Indifference took offence. Toleration and reason felt -some alarm. Impressions not altogether at first void of reason; -facts which deserve observation and watchfulness, but of which -the importance in our society, and with the guarantees of our -laws and customs, is, in my opinion, much less than that of the -religious feeling which roused them, and its character and -results. -{70} -The Christian faith, the real and profound faith in the -constituent dogmas of Christianity, is springing up again amidst -Protestants, but accompanied by that liberty and assiduous search -which alter the form of unity but keep up religious vitality; -which cares less for the government of men's minds than for the -internal life of their souls. This life has its instincts, its -imperious and everlasting wants. There is no indifference, no -authority, which does or can abolish or cause to be long -forgotten the essential and eternal problems of our nature and -destiny. Whence does evil spring in the world and in ourselves? -How is it to be escaped? Is our own liberty sufficient? Is God's -power over and in us needed? What are the relations here below -and hereafter between God and our souls? What lot awaits us -beyond this life, and how far do our resolutions and actions -influence it? This is the definite and practical object of -religion. These the questions to which mankind has, through all -ages, in all the earth, in every condition, in the confusion of -controversy, in the secret heart desired and asked an answer. -This is promised to him by Christianity. The dogmas of that faith -are replies to these questions, so vital to man generally and -individually. These replies are contained in Christian books, and -are succeeded by the precepts, the consolation, and the hopes -which flow from them. To seek them there, to read them, to draw -continually from that spring the means of opposing the evil -inclinations, the passions, the weaknesses, the disquiet, the -langour of the soul, thereby sustaining it in this world and -regenerating it for eternity; such is the Christian Protestant -spirit, the spirit which is again animating the French -Protestants; the spirit which has had and may again have its -faults, like all great ambitions and all great aspirations of the -human soul, but which is nevertheless a spirit of true piety and -true morality; which suffices for our most exalted intellects, -and exercises for all, in all, the most salutary influence over -our inward dispositions and outward actions. - -{71} - -Many periodical works, amongst them the _Semeur_, [Footnote -3] and the _Archives of Christianity in the XIX. Century_, -are devoted to this spirit, and seek to satisfy and spread it. - - [Footnote 3: The _Semeur_ has ceased to appear.] - -In them all publications, all the incidents which belong at home -or abroad to Christian life, are examined, commented on, debated -with a reality and earnestness of conviction always rare, but now -especially so. Men of rare ability, too, and first of all M. -Vinet, professor of French literature at Lausanne, write for the -_Semeur_, and often with the most distinguished talent. I -might find in these works, even without going very deeply into -the question of their doctrines, some traces of political -radicalism, very injurious to religion; and also, in matters of -religion, traces of a severe and somewhat exclusive spirit, -which, when dominant, tends to sectarianism and fanaticism. But -clearly here as elsewhere the good spirit of the age, the spirit -of light, of justice, and universal benevolence will every day -make its way; will clothe the religious spirit of ideas and -sentiments in words which will suit them admirably, but which -they have not always worn. -{72} -And thus here as elsewhere I prefer dwelling on what is good to -what is evil. When the movement which is good preponderates, I -believe in its power; I trust to it, strenuous as may be the -opposition, tardy as its progress may appear. - -Have we not besides, in liberty, liberty of conscience and -speech, the most certain and efficacious of guarantees against -fanaticism and religious despotism. _L'Université -Catholique_ maintains, and will unceasingly uphold the maxims, -traditions, and laws of Catholicism. At her side, the spirit of -Protestantism reveals herself full of faith and vigour. And as in -the bosom of Protestantism the _Semeur_ and the _Archives -of Christianity_ do not express the feelings of all, other -collections--the _Protestant Review_, the _Free -Enquiry_, the _Evangelist_--labour to make clear and -nourish another idea, more scientific, more attached to modern -notions and a national church, more occupied in enlightening than -deeply stirring the mind. - -I do not doubt but that, in this fresh springing up of different -beliefs, men interested in their success, and the different -sections of the public whom they address, reciprocally inspire -but little mistrust or disquiet; that the remembrance of ancient -dislikes, ancient animosity still lurk in many a heart, and may -break out afresh. It may be occasionally discerned, with all its -want of reflection and its harshness. However, take it -altogether, the spirit of antipathy and contest, which has so -long prevailed in the religious sphere, is becoming weaker and -less common. -{73} -Each creed is more occupied about itself than about others; more -anxious to impress the hearts that are inclined to its reception -or have received it, than quarrel with those who maintain their -own belief. This is the natural result of liberty, and the check -imposed on every belief by the civil power which sustains it. It -is also the most favourable condition for the very creeds -themselves, as obliging them to proceed directly towards their -true object, and prevents them from turning aside to alter or -lower themselves in despotism or rebellion. - -The spirit of religion comes again into the world to conquer but -not to usurp. Religious creeds rise and increase together, at -once free and contented; free to elevate themselves, to elevate -souls to heaven, restrained by their mental liberty and by the -independence of the civil power. Let us honor the community in -the bosom of which such a sight is possible! It needs, it -absolutely needs that religion should step in to purify and -strengthen it; but religion can do her work there without -dishonor or sacrifice, and when she can, it becomes her bounden -duty to do so. - -{74} - -{75} - - Essay III. - - Catholicism, Protestantism, And Philosophy In France. - -{76} - -{77} - - - - Catholicism, Protestantism, And Philosophy In France. - - (_July_, 1838.) - - -It is of Catholicism and Protestantism, not of religion or even -Christianity in general, that I wish to speak. - -I regret that I cannot find a word to suit me better than -_Philosophy_. The nature of things forbids it. But in order -to make myself at once and clearly understood, I hasten to say -that I here call _Philosophy_ every opinion which disclaims, -under whatever name or shape, any faith as restrictive of human -thought, and which leaves thought, in religious matters as in all -others, free to believe or not to believe, and guide itself by -its own authority. - -It is also of France, and France alone, that I speak. The -condition of Catholicism, Protestantism, and Philosophy is not -the same in France and elsewhere, after our moral and social -revolutions, as it is in countries which have not undergone such -changes. I wish to say nothing but that which results from and -applies to precise facts. The time has arrived in such matters -for dealing with real facts, and setting aside general terms -which avoid the questions they affect to settle. - -{78} - -I am convinced that Catholicism, Protestantism, and Philosophy, -in the bosom of the novel state of society in France under the -Charter, can live peaceably, both as regards themselves and -society; in peace not only material but moral, not only -obligatory but voluntary,--without submission, without -abasement,--both with truth and with honor. - -I wish to prove it. - -I repeat my first position. This peace must be established; it is -necessary. - -Look at the state of things. - -Catholicism, Protestantism, Philosophy, and modern French society -can neither destroy one another, nor change nor remodel -themselves as they wish. - -They are facts, old, powerful, living, and indestructible from -the remotest times. They have resisted the longest and most -severe trials, ages of order and days of chaos. - -For ages has new France, the France of the Charter, been forming -itself and increasing. Every thing has opposed it, yet everything -has contributed to its triumph, the church, nobility, royalty, -the court, the greatness of Louis XIV., the inactivity of Louis -XV., the wars of the empire, the peace after the restoration. She -has surmounted even her own faults, as well as the efforts of her -enemies. - -{79} - -Catholicism was born at the same time and in the same cradle as -modern Europe. It has associated itself with all the labours of -European civilization. It has survived all its transformations. -In our own days it has sustained the most terrible shock that has -ever been encountered by a creed and a church. It has been raised -up again by the hands of the very destroyers themselves. It -appears again. Enter the family circle, traverse the country, -then will be seen what the power of Catholicism is, in spite of -the lukewarmness of many of the faithful members--even of many of -the priests. - -The lot of Protestantism in France has been hard. It has had -against it the king and the people, the literati of the -seventeenth, the philosophers of the eighteenth century; at one -time it appeared as if extirpated by Catholicism, at another as -absorbed by philosophy. It has yielded neither to persecution nor -ridicule. It still exists, and is no sooner restored to liberty -than it exhibits all its ancient fervour. - -As for Philosophy, she has sustained many checks amidst her -triumphs. It is easy to set forth her follies and mistakes. She -has much to amend in what is past, but nothing to fear for the -future. Most of the principles which she proclaimed have become -rights. The rights have become facts. The new social condition to -which philosophy has given rise will not be more averse to her -than the old one which she has overcome. - -These are all clearly powers full of life, and which a long -futurity awaits. They have struggled roughly but in vain. They -have been unable to destroy each other. - -{80} - -They will neither change or perish. No doubt they will modify -themselves according to their new position. They will listen to -reason. They will bow to necessity, but without renouncing their -principles or sacrificing their nature. They can make no such -concession. What characteristics and vitality they have must -remain. To renounce this would be to die. - -Thus, without metamorphosis and as God and time have made them, -are these powers called to dwell side by side under the same -social roof. - -What will happen if they do not live in peace, sincere peace? - -Shall we again see the old wars which our fathers have seen? - -War between Catholicism and Protestantism? Between religious -creeds and philosophy? Between the Church and the new-modelled -State? Shall we see a revival of every fanaticism, lay and -clerical, philosophic and religious? - -It is not likely. Here and there, indeed, in books, in -newspapers, even in the gravest publications, hints are given of -such a restoration of things: attacks by Catholics on Protestant -impiety, by Protestants against popish idolatry, by devotees -against reason and its lights, by philosophers against faith and -the clergy. A war of words, often sincere, frequently cold, -always powerless. Doubtless, the old leaven of hatred and war, -deep laid in every human heart, still exists, but it will no more -arouse society. Customs as well as laws will prevent this. Even -the inclination will soon fail those most anxious for it. -{81} -The voices which still preach this strife, passionate, radical, -and mortal, either of Christian communities between themselves, -or of Philosophy against Christianity, are the voices of dying -men, already deserted on the battle-field where they persist in -staying. This is rather what will happen. - -Living neither in peace nor at war, forced to admit vicinity -without friendship, and distrust without violence, Catholicism, -Protestantism, Philosophy, and in their train society in general, -will descend, grow cold, and languish. The dignity and power -which spring from truly moral communications will be equally -wanting in all. A dry and barren spirit will prevail in relations -which are purely official and matters of routine; and we should -see spreading and strengthening itself, becoming permanent and in -some sort legally consecrated, that spirit of indifference at the -same time disdainful yet subordinate, cold yet insecure. This is -the lot of societies which are kept together by the bond of -administrative regulations alone, void of moral life, that is, of -faith and devotion. - -Was it then to arrive at this state of things, that for ages -human genius displayed itself so gloriously in our country? Was -it to end at last in this degradation that all the great creeds, -all the moral forces, have contended with so much eagerness and -glory for the empire of our society? - -They must save it and themselves from this disgraceful peril. -They must accept, respect, and loyally serve the new social -state; they must learn to live amicably together in its bosom. - -{82} - -I say _they must!_ It is an immense point in a great work to -look upon success as indispensable and vital. The feeling of -necessity gives to those whom that necessity pleases, much power; -to the opposite party much resignation. A passionate desire -supports even more than it deceives. And here there is indeed -room for such a desire; for, during a long future, the honor and -moral repose of society are at stake. It cannot remain in this -state of apathy and uneasiness in which the mind languishes and -exhausts itself. Man desires for his soul more activity and more -security, a firmer ground, a higher flight. The true agreement of -the great intellectual powers can alone grant him these. - -How can this be accomplished? - -I grapple at once with the more notorious and serious of the -difficulties,--the nature of Catholicism and the conditions of -its agreement with the new state of society which has attacked -it, and been in its turn so roughly attacked. - -I set aside, too, without hesitation, the questions of religion, -properly so called; questions which concern the dealings of God -with man, questions about the safety of the human soul. - -Not that I look on them with indifference, or that their -importance is not now as it has always been, overwhelming and -immense. It ought, on the contrary, to be frequently repeated, -for in our day it has been too much forgotten, and it is the real -object, and substance, nay, the essence of religion. The moral -quality, the rule of conduct for man in his relations with man, -is important. -{83} -The mental calm and resignation of men in the trials of life is -important. The Christian religion teaches these, and thence its -great position upon earth and in society. But it does more, it -goes far beyond human society and this world. It binds man to -God, it reveals to him the secret of this awful tie, it teaches -him what he ought to believe and do in respect to his relation to -God and his prospect of eternity. Imperishable things from which -man may turn aside his gaze, but which do not disappear from his -nature; sublime wants from which he cannot free himself, though -he may mistake and deny them--the law of these things, the -satisfying of these wants, that is to say, the dogma and its -consequences, constitute the Christian religion, the first which -has really understood and embraced its object. - -But in these questions and in the dogmas which reply to them, -nothing can now arouse between Catholicism and civil society -either conflict or embarrassment. In this matter, the State -proclaims not only the liberty but the right of the church, and -declares itself absolutely incompetent to interfere. And here -lies whatever truth exists in that deplorable and confused saying -which has excited so much comment, "_The law is -atheistical_." Surely not so. The law is not atheistical. How -should it be so? Is the law a real living being, a being with a -soul which approaches to or recedes from God, which may be lost -or saved? "Human societies," says M. Royer Collard, "live and die -on the earth, there they fulfil their destinies." But they do not -comprehend man as an entire. -{84} -After he has bound himself to society there still remains to him -the noblest part of himself, the high faculties by which he -raises himself to God, to a future life, to unknown good in an -invisible world. We, as individuals, as beings endowed with -immortality, have a different destiny from states. - -And it is on this account that the State should not interfere -with that other destiny. As its nature and aim are different from -her own, as the two have nothing in common, to interfere must -produce confusion and usurpation. - -That which the state now proclaims was taught to it by the -Church, the Catholic Church. During centuries when the state -wished to interfere in matters of opinion and salvation, did not -the Church distinctly reject such pretensions. And how did she do -so? By the distinction of temporal and spiritual, of terrestrial -and eternal life, that is, by the incompetence of the state to -deal with the relations of the soul with God. - -And the Catholic Church was right in sustaining this principle, -the forgetfulness of which has cost her much. How did she lose a -portion of her empire? How came Henry VIII. amongst others to -separate from her? By proclaiming the temporal power competent to -matters of faith and salvation. Let Catholicism go back to the -sixteenth century, to the history of the reformation. It is by -the confusion of the two powers, by this religious competence of -the state, that she has suffered the rudest shocks. -{85} -The Catholic Church has no more dangerous enemies than lay -theologians, whether princes or doctors. - -They are the more dangerous foes because religious motives are -not those which alone may animate them, and lay usurpations in -matters of faith have often served as a veil to the most worldly -interests. Had the religious incompetence of the state always -been acknowledged, the church would not so often have seen her -property as well as her power in danger or lost. - -She has henceforth nothing similar to fear. Usurpation is on both -sides forbidden. Her kingdom belongs to herself alone; she -possesses it completely and securely. - -On this side, the great side of Christian religion in this world, -peace is easy and may be sincere between Catholicism and the new -social state. - -Let us see where the real difficulty exists. - -The government of the Catholic Church is a power invested in her -own domain, and in matters of faith and salvation, with the -character of infallibility. - -I put aside, great as they are, all secondary questions, such as -the knowledge of the conditions and limits in which infallibility -exists, to whom it belongs, to the Holy Seat or to Councils, or -to the Holy Seat and Councils united. I look to the one principle -which is found in every combination and form of Catholic belief. - -The principle itself is founded on the perpetuity of divine -revelation, faithfully preserved in the church by means of -tradition, and renewed when needful by the inspiration of the -Holy Spirit, which ceases not to descend on the successor of St. -Peter who was placed at the head of the church by Jesus Christ -himself. - -{86} - -This is the essential and vital principle, the base and summit, -the Alpha and Omega of Catholicism. - -Against a power of such a nature and origin, where it really -manifests itself, all discussion, resistance, and separation are -unlawful. - -The new state of society and constitutional France has its -principle also, which has become that of its government. - -All human power is fallible, and must be controlled and limited. - -Every human society has the right of controlling and limiting, -directly and indirectly, in such and such measures, and under -such or such form, the power which it obeys. - -I do not soften the problem. I set forth the two principles. They -are essentially different; they are said to be hostile. - -They would be so indeed, could they meet and display themselves -in the same sphere. But here I find the remedy I sought. - -When ages ago the church so loudly and vehemently insisted on the -distinction of the spiritual and temporal, she was acting in the -interest of her own dignity and founding her own liberty. She was -doing more. She thereby maintained the dignity of man, and laid -the foundations of liberty of conscience. - -{87} - -The separation of spiritual from temporal, the doctrine of the -church; and the separation of the religious and civil state, the -doctrine of our constitutional regime; the independence of -religious society in matters of faith, conquered by the church in -the earlier days of modern Europe; and liberty of conscience, a -victory achieved by modern society,--have one and the same -principle at the root. The application and form may be different, -the origin and moral signification entirely agree. - -Hence the means of peace and harmony between Catholicism and our -new society. - -Suppose that the two principles, the separation of spiritual and -temporal, of the religious and civil state, were (and it is -possible, since at the root they agree) sincerely and completely -allowed, respected and practised by church and state; whence -would the conflict spring? - -The Catholic church would loudly maintain her infallibility in -the religious sphere, that is, as regards the connexion between -spiritual power and the faithful. The state would insist upon -liberty of conscience and thought in the social sphere, that is, -in the relations of the temporal power with the citizens. Each -power would advance according to its principles, parallel, and -without collision. - -What then is the obstacle? - -It is rather historical than reasonable. It arises from the -passed deeds and ancient life of the two powers, rather than from -their essential principles and actual relations. - -{88} - -The separation of the spiritual and temporal originates in the -chaos of the middle ages. It sprung from thence, as the sun -appears through a dark and stormy sky. Principles and powers, -ideas and situations, all have been in our Europe wonderfully -obscure, confused, incoherent, incomplete. There has long been a -depth of temporal affairs mixed with spiritual, spiritual with -temporal, in the existence and constitution of the church and -state. Hence the temptations and attempts, both frequent and -terrible, at reciprocal usurpation. The confusion of facts and -violence of passions struggled incessantly against the principle -which strove to restrain them. - -That is the lot of truth here. It is boasted of but disdained, -invoked yet rejected, at once admitted and proscribed; here -supreme, there powerless. Man deserves no better, the world fares -no better than that. - -However, after many efforts on certain memorable days some truth -does detach itself, and rises so high that she shines brightly -and commands respect. - -The separation of the spiritual and temporal has had this -fortune. Church and state, bishops and philosophers, opinion and -law have contributed in turn to secure it for her. It is a -principle now so well established amongst us, that neither -persons nor things, neither mind nor art, could be kept long -clear from its influence. - -Since the great ambitions which have disturbed the world be but -foolish pretensions, it behoves them carefully to avoid the last -risk they can run, that of becoming ridiculous squabbles. -{89} -Let the two powers, instead of painfully lowering themselves to -seize though but for a few days, some fragments from the past -confusion, admit fully both as regards right and deed their -mutual incompetence; let each establish itself firmly in its -special sphere, let each loudly proclaim its principle--the -Catholic church, its infallibility in religious orders; the -State, the liberty of thought in social concerns. Not only will -they then live in peace, but they will respect and serve -themselves really in spirit and in truth, and not in a -superficial appearance which is unworthy of both. - -I say they will respect each other in spirit and in truth, and I -regret that I can but glance at the subject. Certainly, setting -aside all faith and law, the vital principle of Catholicism, the -religious infallibility of the church,--and the vital principle -of our civil society, the liberty of conscience and -thought,--have a right to the respect, the former of the boldest -thinkers, the latter of the most pious and the strictest minds. -But I have not room here to enter suitably on such a question; I -may attempt it some day. - -As to the practical benefits of a true pacification to the -Catholic Church and to constitutional France, they are immense. -What is the prevailing ill of our temporal society? - -{90} - -The weakening of authority. I do not allude to that strength -which insists on being obeyed. Never had power greater command of -it; never perhaps so much. I allude to that authority recognized -beforehand on principle in a general way, received and felt as a -right which is not obliged to resort to force; that authority -before which the spirit bows without abasement of heart, and -which speaks from on high with the influence not of constraint, -but nevertheless of necessity. - -That is truly authority. It is not the only principle of the -social state. It does not suffice for the government of men. But -without it nothing will suffice; neither argument unceasingly -persevered in, nor well-understood interest, nor the material -preponderance of numbers. Where authority is wanting, whatever -the force, obedience is precarious or mean, even near the extreme -of rebellion or of servility. Catholicism has the essence of -authority; it is authority itself, systematically conceived and -organised. It lays it down in principle, and puts it in practice -with great firmness of teaching, and a rare intelligence of human -nature. - -Did this spirit prevail in our society, or did it lean towards -it, there would be need to seek elsewhere counterbalances and -limits. But the danger is clearly not there; and whilst our -institutions and manners cherish in us the spirit of individual -independence in thought as well as life, it is a great blessing -to society, to its morality as well as its repose, that other -causes, other methods of teaching maintain the principle of -authority and the spirit of internal submission. - -"I learnt in the army what one learns no where else--respect;" -said an old retired non-commissioned officer of the Imperial -Guard, in 1820. - -{91} - -Catholicism is the greatest, the most holy school of respect that -the world has ever seen. France was brought up in this school, in -spite of the ill use which human passions have often made of her -precepts. The abuse is now little formidable; the benefit ought -to be great, for we have great need of it. - -Catholicism itself is suffering at present from a grievous -malady. - -This is the prevailing coldness and routine, the predominance of -form over foundation, of external practice over internal -feelings. - -This arises from the often hypocritical incredulity of the -eighteenth century, not very distant from the nineteenth; and -also from the preponderance, which has long been excessive, in -the church, of the government over the vital principle, of -ecclesiastical authority over religious life. - -Some analogy existed in this respect between the church and state -in the last century. On both sides power was afoot with its old -organization, in the hands of its former possessors; but amongst -the subjects there was little faith and little love. - -What is it, nevertheless, that has saved Catholicism from -shipwreck? It is that it was a popular religion and faith. The -Catholic government yielded, the Catholic people survived. M. de -Monlosier was right; in our days, too, it was the cross of wood -which saved the world. - -{92} - -The safety is yet incomplete. The church has risen, but many a -soul languishes. Catholicism needs faith, a more inward and -lively faith. - -It is the vague and ill-regulated feeling of this want, which has -for some time inspired those dreams of absolute independence, of -rupture between church and state, those shiverings of the fever -of democracy, which, under the name of M. l'Abbé de Lamennais, -have scandalised the faithful and made the indifferent smile. - -Mad, shameful dreams which urge Catholicism to abjure her -principles and history, to hand herself over to the contagion of -modern evil and to dishonour while she destroys herself. - -It is not in such devious ways that Catholicism will find -religious life. This will, on the contrary, be found by her -remaining faithful to herself in the new position frankly -accepted. This position is worthy, strong, favorable to the -progress of faith and fervour. It possesses towards the state a -fair measure of liberty and alliance, towards the faithful the -suitable independence as well as the needful intimacy; no evil -hopes, no worldly distractions, nothing which can render zeal -impure or even suspected; but nothing, on the other hand, which -attacks the traditions or customs of the Church, nothing which -tends to deprive it of the august character of elevation and -stability. The Catholic Church is thus placed in constitutional -France; and success, religious and social, belong to the use of -proper measures, as by proper measures success is certain. - -{93} - -The situation of Protestantism is more simple: some persons even -affect to consider it more favourable. The general feeling which -prevails in our days, our political and domestic alliances, the -analogy of principle between constitutional France and Protestant -England, all seem to say that Protestantism is in favour. There -are some even who pretend to the discovery of a plot to make -France Protestant. - -This does not deserve even a passing remark. - -There was a time, not very distant, when Protestantism did not -seem so well placed in France. I do not speak of the Restoration; -even under the empire it was often said that Protestantism had a -republican tendency, that her maxims were contrary to stability -and power. The spirits of Protestantism and revolution were -considered as related. - -This is still repeated. It has become a party theme; and -Protestantism is perseveringly represented as incompatible with -social order, peaceful dispositions, and monarchy. - -Happily, Protestantism is not a thing of yesterday in Europe; it -appeals to history and facts for a reply. - -If there be any where three countries which, for fifty years, -amidst the overthrow of ideas, states, and dynasties have given -striking proofs of affection for their institutions and princes, -for the conservative and monarchical spirit, they are assuredly -England, Holland, Prussia--three Protestant countries, -_the_ three Protestant countries _par excellence_ in -Europe; countries, too, wonderful for order, for industry, and -for prosperity; countries which greatly conduce to the power and -glory of modern civilization. There can be no more decisive -answer to the worn out declamations of ancient party spirit, nor -do they deserve more ample discussion. - -{94} - -French Protestantism is peculiarly free from this ridiculous -reproach. It has not been remarkable for receiving too much -protection or justice. It enjoys them as a new acquisition, with -modesty and gratitude. Never was a religious society disposed to -evince towards the civil power greater deference and respect. - -Protestantism, by a singular amalgamation, has been blamed for -too much deference even in this respect. It has been accused of -lowering religion, and making the church subservient to the -state. This, it is said, is the consequence of the fall of the -ecclesiastical hierarchy, the great governing power of the -Catholic church, which Protestantism has attacked. Thus the -division between spiritual and temporal has disappeared; the -spiritual has fallen under the yoke of the civil power. - -I have already said sufficient of the separation of spiritual and -temporal, to avoid the suspicion of thinking ill of it. It is one -of the most glorious forms which, in modern Europe, the -independence of thought and faith has assumed. It is the -principle in virtue of which Catholicism must, in the midst of -modern institutions and ideas, assume a worthy and secure place. - -{95} - -But in spiritual as in temporal order, it is necessary that -liberty have but one aspect and be exclusively attached to this -or that combination. Religion has more than one method of -preserving her dignity and independence; God plants it and causes -it to prosper in more than one soil, in more than one climate. - -In fact, taking things together, faith has been strong, and -conscience has displayed itself with energy in Protestant -countries, in spite of the doubtful lines of demarcation between -the two domains, and the too frequent intervention of the civil -power in religious matters. - -This is because the civil power has never made religious matters -its chief concern. Politics, governments, properly so called, -have absorbed its attention and power. Sooner or later, it has -ended by leaving consciences to themselves; it has, at all -events, left the reins more loose and the field more free than -has been the case in Catholic countries, where there has been a -power devoted to the sole task of ruling spiritual society. - -Thus, too, there is in every society, political or religious, a -certain intimate and permanent tendency which gets the better of -all forms of organization and all accidents of situation. -Protestantism sprang from free enquiry. It is her standard. It -has never been abandoned by her, whatever share she may have -taken in the civil rule; I will go so far as to say, the civil -despotism. In short, human thought, in religion as in every other -matter, has displayed itself with infinite activity and freedom -in Protestant countries. - -{96} - -Do we forget, besides, the first and most powerful cause of -spiritual independence? It is that Protestantism,--she cannot -avoid it,--admits into her bosom great differences of faith and -practice, dissents, separations, sects in short. She may have -often condemned and persecuted them, but she has never deemed -herself obliged to curse and extirpate them. They have lived and -multiplied under Protestantism, in the teeth of the national -church; ill-treated, humiliated, but never forced from some last -retreat; always, to a certain degree, protected by the spirit of -free enquiry, its examples and recollections. This affords a -strong pledge for liberty of conscience, and opens an asylum to -all who may have been attacked or vexed on account of their faith -by the civil power. If the Anglican church has, with some -justice, though much exaggeration, been accused of complaisance -towards the temporal sovereign, the English dissenters have, on -the other hand, unceasingly proclaimed their haughty independence -of her. The shield which the Catholic church has found in the -separation of the spiritual and temporal, has been found by -Protestantism in the freedom, even though incomplete, of -religious dissent and the multiplicity of sects. - -And as a just reward for this dawn of liberty, the Protestant -sects are not so widely severed as they appear to be from the -national Church and the State. Persecuted, irritated, even -rebellious, they have nevertheless strongly adhered, with hidden -yet deep feeling, to the common centre of belief and the public -destiny. An ardent Puritan was, under Queen Elizabeth, sent to -the pillory and condemned to have his hand cut off. -{97} -The hand falls; with his left, he raises his large hat, crying -"God save the Queen!" Almost invariably in critical -circumstances, when the vital interests of the national religion -or of the country appeared to be compromised, the English -dissenters have rallied round the state, and though forsaking her -religious banner, have still served her with exemplary devotion. - -I have little taste for sectarian spirit, but never should -Protestantism when in power set up as a national church, and -treat dissenters with rigour or disdain; for it owes in part to -them the maintenance of its dignity, as well as the fervour of -faith and the progress of liberty of conscience. Above all, never -should our constitutional monarchy trouble itself about dissent, -should it one day arise, in French Protestantism. It could not -possess political importance, or tend to weaken the tie which -binds the Protestants of France to the new social condition and -its governing power. - -Protestantism, while free from political danger, has, in a purely -religious point of view, much good to do in France; not by -drawing France to her standard, by converting her, to use the -customary phrase. Conversions on either side are and will -henceforward be few, and the importance which some persons attach -to them as a matter of joy or regret is somewhat puerile. It is a -step and a most important step for the individuals, but one of no -social moment. France will not become Protestant. Protestantism -will not become extinct in France. One reason among many is -decisive. -{98} -The struggle of these days of ideas and empire is not between -Catholicism and Protestantism. Impiety and immorality are the -enemies which both have to resist. To restore the spirit of -religion is the work to which both are called. The work, like the -evil, is immense. A slight probing of the wound, a short but -serious glance at the moral state of the masses of men, whose -minds are so fluctuating, whose hearts so empty, who desire so -much and hope so little, who pass so rapidly from the excitement -of fever to mental torpor,--and the observer will be penetrated -with sadness and alarm. Catholics or Protestants, priests or -laymen, be ye whom ye may, do not, if believers, be uneasy about -each other; reserve that for those who believe not. There is the -field for work, there the harvest. The field is open to -Protestantism as to Catholicism; work will not be wanting to -either; each has the aptitude and peculiar qualities to enable it -to labour with success. - -We suffer from very different moral complaints. - -Some are above all things wearied and disgusted with the -uncertainty and disorder of men's minds. They need a harbour -sheltered from every point, a light which is ever steady, a -guiding hand which never trembles. They ask from religion rather -support to weakness than aliment for activity. They require her, -while elevating, to sustain them; while touching their hearts, to -keep down their understandings; while animating their inward -life, to give them at the same time, and above all else, a deep -sense of security. - -{99} - -Catholicism is wonderfully adapted to this frame of mind, now so -common. She has gratifications for desires, remedies for -suffering. She knows how at once to subdue and to please. Her -grasp is strong, her prospects full of charm for the imagination. -She excels in occupying while soothing the soul, which she suits -after periods of great fatigue; for without leaving it cold or -idle, she saves it much trouble, and undertakes for it the burden -of responsibility. - -For another class of minds, though also suffering and separated -from religion, more intellectual and physical activity is -required. They too feel the need of returning to God and the -faith; but they are used to examine everything themselves, and -only to receive that which they acquire by their own labour. They -wish to shun incredulity, but liberty is dear to them; there is -in their religious tendency more thirst than lassitude. To such, -Protestantism may gain access, for while it speaks to them of -piety and faith, it encourages and invites them to make use of -their reason and liberty. It has been accused of coldness. That -is a mistake. In ceaselessly appealing to free and personal -examination it takes deep root in the soul, and becomes easily an -inward faith, in which the activity of the understanding keeps up -instead of extinguishing the fervour of the heart. And hence its -connexion with the modern spirit, which formerly in its youth was -at the same time reasoning and enthusiastic, eager for conviction -as for liberty, and which, despite its momentary quiescence, has -retained its old nature and will infallibly resume its double -character. - -{100} - -Catholicism and Protestantism must never lose sight of our system -of society, for it is on this that they must work. Let each of -them appeal to it in its own way, looking for and attending to -the wounds or wants for the cure or satisfaction of which they -are best calculated. That is their true, their efficacious and -disinterested mission, not looking at each other and seeking a -renewal of controversy. - -In general, I believe controversy is but of little use, and has -little religious effect. In every age it has taken but a small -part in the triumph of great moral truths. They establish -themselves, especially at their first appearing, by direct and -dogmatic exposition. We have in the gospels the most remarkable -and august example. From their earliest day, neither motive or -occasion of controversy was wanting with Jew or pagan. Yet we -scarcely meet with it in the preaching either of Jesus Christ or -of the apostles. They lay down their rule of faith, their -precepts; they knock without ceasing at the doors of the hearts -which they desire to enter. They do not trouble themselves to -argue with their adversaries. Controversy arises later, and when -it does, it soon disfigures the truth, for it distributes it in -fragments among parties, sects, men; and each holds fast, with -the intractable blindness of self-love, to the fragment which has -fallen to his lot, in which he wishes to see, and that others -should see, truth in her entirety. - -{101} - -Let them keep clear of controversy; let them attend little to -each other, much to themselves and their task. Catholicism and -Protestantism will then dwell peaceably, not only within its new -state, but together. - -I know that this peace will not be that spiritual unity which has -been so talked of. Spiritual unity, beautiful in itself, is in -this world chimerical; and from chimerical it becomes tyrannical. - -As finite and free beings, that is to say, incomplete and -fallible, unity escapes us, and we constantly miss it. - -Harmony in liberty is the only unity to which men here below can -pretend. Or, rather, it is for them the best, the only mode of -elevation towards that true unity which all violence, all -constraint,--that is, every invasion of spiritual by material -order,--throws back and obscures, under the pretext of attaining -it. - -Harmony in liberty is the spirit of Christianity. It is charity -united with zeal. It is also the object of philosophy, for it is -the true, the moral sense of the principle of toleration and -equal protection of the rites of worship; a principle which -impiety has violated by trying to set it up as the standard of -indifference and contempt for religion, but which allies itself -wondrously with zeal and faith, for on _their_ right it is -itself founded. - -The alliance must be ratified. I say _must_ in concluding, -as I did when beginning. Peace between religious creeds is now -imposed on all alike by our social condition. Harmony in liberty -is their legal condition, their charter. Let them yield to it in -spirit as in act; let them love it while obeying it. I fear not -the fate of a false prophet, when I predict that religion will be -thereby as great a gainer as society. - -{102} - -As to Philosophy, she has in our days the glory of not having -remained a Utopia. From discoveries she has proceeded to -conquests. She has metamorphosed her ideas into facts and -institutions; a formidable change, as it reveals not only the -errors of the first thought, but for a time misleads and corrupts -it by plunging it into the vortex of human passions; nevertheless -a great glory, and one which assigns to philosophy a high -position in the new social state. - -It is a rare privilege to be able, without embarrassment, -worthily to acknowledge and abjure error. Philosophy can do this, -for, politically speaking, victory belongs to her, and not only -victory but power. Though much self-deceived, she has done much. -She has reason for pride as well as for modesty. She can afford -to show herself just, benevolent, and respectful to her former -adversaries. She cannot be charged with weakness or cowardice. - -Practically, experience has enlightened her. She knows better -than she did the true condition of morality and human society. -She knows that she herself is not all-sufficient, that she -suffices not entirely for souls or nations, that in human nature -and in the general course of affairs the share due to religion is -immense, and that philosophy should not contest it with her. - -{103} - -To go still deeper, philosophy herself is about to become -seriously and sincerely religious. Like Catholicism, like -Protestantism, she cannot change her nature, she must remain -philosophy, that is to say free and independant thought, whatever -her field of action. But as regards religious questions, she sees -that she has often been short-sighted and hasty, that neither -impiety nor indifference constitutes true knowledge, that the -proudest spirit may humble itself before God, and that there is -philosophy in faith itself. - -All this is still very vague, and I speak but vaguely of it. -However, so it is. It is on this slope that philosophy is now -placed, and along it that she must hereafter advance. Her future -must be great in the midst of that society which she has formed. -The future must be great for spiritual order as a whole, -religious and philosophical. May this destiny be accomplished! -May spiritual order recover her activity and renown, with a peace -and harmony hitherto unknown. Therein consists the dignity of -man! therein the strength of society. - - End. - - - - [Transcriber's note: The following text is not part of the - originals book, but seems worthy of inclusion. - - Deacidified using the Bookkeeper process. - Neutralizing agent: Magnesium Oxide - Treatment Date: April 2005 - - Preservation Technologies - - A World Leader In Paper Preservation - - 111 Thomson Park Drive - Cranberry Township, PA 16066 - (724) 779-2111] - - - - - - - - -End of Project Gutenberg's Meditations And Moral Sketches, by François Guizot - -*** END OF THIS PROJECT GUTENBERG EBOOK MEDITATIONS AND MORAL SKETCHES *** - -***** This file should be named 60705-8.txt or 60705-8.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/6/0/7/0/60705/ - -Produced by Don Kostuch -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: Meditations And Moral Sketches - -Author: François Guizot - -Translator: John Marquis Of Ormonde, K. P. - -Release Date: November 16, 2019 [EBook #60705] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK MEDITATIONS AND MORAL SKETCHES *** - - - - -Produced by Don Kostuch - - - - - -</pre> - - - -<p> -[Transcriber's note: This production is based on -https://archive.org/details/meditationsmoral00guiz/page/n3] -</p> -<span class="pagenum"><a id="Page_1">{1}</a></span> - - <h1>Meditations And Moral Sketches.</h1> - - - <h2><i>By M. Guizot.</i></h2> - - - - <h3>Translated From The French By -<br><br> - John, Marquis Of Ormonde, K. P.</h3> - - -<p class="cite"> - "M. Guizot has recently collected his essays on religion, - philosophy, and education into a single volume, under the title - of 'Meditations and Moral Studies.' This work, which at present - is scarcely known in England, deserves particular - attention."—<i>Quarterly Review</i>, No. 187, -</p> - - - <h3>Dublin: -<br><br> - Hodges And Smith, 104, Grafton Street. -<br><br> - 1855.</h3> - -<br> -<span class="pagenum"><a id="Page_2">{2}</a></span> -<br> - <h3>Dublin: -<br><br> - Printed By R. D. Webb, -<br><br> - Gt. Brunswick-St.</h3> -<br> - -<span class="pagenum"><a id="Page_3">{3}</a></span> -<br> - <h2><i>Translator's Preface.</i></h2> -<p> -<p> -The three following Essays, although written some time back, -appear to bear so strongly on a question daily and hourly -discussed among ourselves, that I make but one apology for -presenting them in an English form, which is to the illustrious -author, whose sentiments (notwithstanding all the attention I -have given to the task) I cannot but fear I may yet have failed -in representing. -</p> -<span class="pagenum"><a id="Page_4">{4}</a></span> -<p> -The Translation contained in the following pages originated in -the simple desire to facilitate the access to sentiments deemed -beneficial. -</p> -<p> -He who undertook this pleasing and benevolent task, has been -removed from this earthly scene. Let it be hoped that this solemn -truth may add interest to his labours for others, and that his -earnest wishes for their benefit may be in some measure realized. -</p> -<span class="pagenum"><a id="Page_5">{5}</a></span> -<br> - <h2>Preface.</h2> -<br> -<p> -When I collected these moral sketches, which were written at -different times and under varying circumstances, I did not think -that I needed to add anything to them. A recent event, however, -has determined me, in now publishing them, to say a few words -more. -</p> -<p> -Having been called upon on the 30th of last April to take the -chair at a meeting of the Protestant Bible Society, I expressed -myself in these terms:— -</p> -<p class="cite"> - What is after all, speaking religiously, the great question, - the most important question which at present occupies the - minds of men? It is the question in debate between those who - acknowledge and those who deny a supernatural, certain, and - sovereign order of things, although inscrutable to human - reason. The question in dispute, to call things by their right - names, between supernaturalism and naturalism. On the one - side, unbelievers, pantheists, pure rationalists, and sceptics - of all kinds. On the other, Christians. -</p> -<p class="cite"> - "Amongst the first, the best still allow to the statue of the - Deity, if I may make use of such an expression, a place in the - world and in the human soul; but to the statue only,—an image, - a marble. God himself is no longer there. Christians alone - possess the living God. -</p> -<span class="pagenum"><a id="Page_6">{6}</a></span> -<p class="cite"> - "It is the living God whom we need! Our present and future - safety requires that faith in supernatural order, that respect - for and submission to supernatural order should again pervade - the world and the human soul,—the greatest minds as well as - the simplest, the most elevated classes as well as the most - humble. The truly efficacious and regenerating influence of - religious belief depends on this condition. Without it, all is - superficial, almost worthless. -</p> -<p class="cite"> - "We may, at this day, with safety strive to re-animate and - propagate the Christian faith; for liberty—religious and civil - liberty—is abroad to prevent faith begetting tyranny and - oppression of the conscience—another sort of impiety. The - friends of liberty of conscience may fearlessly return to the - God of the Christian; there are no longer, nor will there ever - henceforth be, captives or slaves around his altars. Let, then, - Christian faith and piety return; they will bring back in their - train neither injustice nor violence. Doubtless, much care must - be taken and many contests sustained, in order that religious - liberty may be preserved unharmed in the midst of growing - religious fervour; but this beautiful harmony will be attained, - and will do honour to our time. Between Christians of different - communions there may exist henceforth but those struggles of - free faith and piety, which alone are permitted by the law of - God, and are alone worthy of His attention." -</p> -<span class="pagenum"><a id="Page_7">{7}</a></span> -<p> -These words have been remarked upon, and either approved of or -objected to, in very different senses, by philosophers and by -Christians. -</p> -<p> -On the day after they had been uttered, Mr. Louis Veuillot said -in <i>l'Univers</i>,—"Monsieur Guizot made a speech which we -have read with a sentiment of respect and sympathy, mingled with -some grief. It would be impossible for us to do otherwise than -highly honour the man who makes, even <i>a-propos</i> of a -movement which we do not approve and which is far from being -good, so noble a profession of Christian faith. It would be -impossible for us not to regret deeply that so great and generous -a spirit, one so well formed to comprehend unity, and so -naturally disposed to submit himself to it, not only does not -perceive that he is out of place amidst the separated members of -the mother church, but even takes the lead in a movement which -has been and still is opposed strongly to the doctrine of that -church. What is Christianity? It is authority. What is -Protestantism? It is free inquiry; and the Protestant Bible -Society is the practice of free inquiry driven to its last and -indefinite limit." -</p> -<p> -On the same day M. Charles Gourand said in <i>l'Ordre</i>— -"Monsieur Guizot's speech breathes at once the spirit of faith in -revelation and love of religious liberty. But he must conform his -practice to his precepts. -<span class="pagenum"><a id="Page_8">{8}</a></span> -If it is thought that there exists no serious difference between -a rationalist, however thoroughly convinced and honest he may be, -whether called Plato, Descartes, or Leibnitz, and an atheist; if -it is thought that apart from the teaching of the church all -religious belief is superficial and nearly vain; then there is no -room for hesitation, it is within the pale of the true church, of -that great Catholic Church, which from St. Paul to De Maistre, -has bent under the same discipline so many haughty spirits and -great minds, that an asylum and pardon are to be sought. For if -it be allowable to insinuate that atheism is logical rationalism, -it is still more so to say that Protestantism is but inconsistent -rationalism. In fact, either private judgment has the sway in -matters of faith; and has it entirely, for who can flatter -himself that he can take a part in free enquiry and say to it, -'Thus far shalt thou go, and no further!' or else it is authority -which bears rule. But neither can she, any more than private -judgment, do so by halves; she must have all or nothing. A -compromise between the two systems is chimerical; <i>fusion</i> -is still more hopeless, if possible, in religious than in -political systems." -</p> -<p> -I shall not discuss the matter; I shall lay aside every personal -question, every controverted point, every argument. Controversy -opens the abyss which it pretends to fill, for it adds the -obstinacy of self-love to differences of opinion. To overcome -objections raised by honourable and sincere men gives me but -little pleasure. I have a higher desire. I aspire to unite myself -with them in the truth. Two ideas fill my mind, and predominate -on this subject. I wish to set them forth in pure and bright -light. If I succeed, if I can transfuse them into other minds, -they will do their own work, and render unnecessary the -controversy from which I abstain. -</p> -<span class="pagenum"><a id="Page_9">{9}</a></span> -<p> -It would not be worth while to live if we gathered from a long -life, no other fruit than a little experience and prudence in the -affairs of this world, against the moment of leaving it. The -prospect of human affairs, and the inward trials of the soul, -afford brighter gleams, which spread themselves over the -mysteries of nature and the destiny of man, and of this universe -in the midst of which man is placed. I have received from -practical life, deeper insight into these formidable questions, -than meditation and science have ever given me. -</p> -<p> -The first and most important is this. The world and mankind do -not explain themselves naturally and simply by themselves, by the -sole virtue of the fixed laws which preside over them, or of the -passing determinations which display themselves. Neither nature -and her power, nor man and his acts, suffice to explain the -prospect which human intellect contemplates or catches a glimpse -of. -</p> -<p> -Then, as nature and man are insufficient to explain themselves, -it follows that they are equally so to govern themselves. The -government of the universe and of the human race differs from -that aggregate of natural laws and facts which human reason -observes there, as much as from the accidental laws and facts -which human liberty introduces. -</p> -<p> -That is to say, that beyond the natural and human order which -falls under our notice, is the supernatural and superhuman order -which God directs and developes beyond the reach of our -researches. -</p> -<span class="pagenum"><a id="Page_10">{10}</a></span> -<p> -And when man ceases to believe this to be the case, ceases to -believe in this supernatural order, and to live under the -influence of this belief, then disorder intrudes among men and -societies of men, and there commits ravages which would -infallibly lead to their destruction, did not the wise goodness -of God restrain them in their faults, and render them incapable -of absolutely withdrawing themselves from the empire of truth, -much as they may misunderstand it. -</p> -<p> -That the religious question is now fairly raised between those -who, more or less explicitly and from a variety of motives, do -not admit this supernatural order of things, that is, the greater -number of philosophers whatever their denomination; and those who -really admit it, that is, all Christians; is what no serious mind -can deny. -</p> -<p> -Do I mean then to put on a level and confound all who disallow -supernatural order, whether unbelievers or sceptics, atheists or -rationalists? -</p> -<p> -God forbid I should imagine, far less express, anything so -absurdly and heinously wicked! I know the happy inconsistencies -of the mind of man, and the clouds which, to the eyes of the most -learned, cover the paths they are treading. -<span class="pagenum"><a id="Page_11">{11}</a></span> -Surely, between the impious man who denies God, and the -rationalist who is satisfied that, without going further than -nature leads, and taking for granted I know not what -transformation, he has found and established a God,—the interval -is immense; immense, doubtless, in the eye of divine justice, as -well as of human equity. And such is our levity and intellectual -depravity, that in this vast space eminent minds and ingenuous -hearts may, and, alas! probably always will be met, at every step -between gross materialism and pure deism. The variety and forms -of error are infinite and infinitely varied; and man, when -falling into it, makes infinite efforts to retain some fragments -of truth; and God permits him to succeed or honestly persuade -himself he has done so, which will one day prove his excuse or -else be to him a plank of safety. -</p> -<p> -I admit all distinctions, all inequalities, all sincerity. I only -affirm two things; one, that all the philosophic schools of our -day, different as may be their systems and merits, have this in -common, that they deny this supernatural order, and strive to -explain and govern man and the world without its aid; the other, -that where faith in this order does not exist, the bases of moral -and social order are deeply and increasingly shaken, man having -ceased to live in presence of the only power which really -surpasses him, and which is able at once to satisfy and direct -him. -</p> -<p> -Natural order is the field open to man's knowledge. Supernatural -order is so in degree to his faith and hope; but knowledge does -not penetrate it. In the order of nature man exercises a share of -action and power; in supernatural order he has but to submit. It -has been said in the spirit of conciliation and peace, "Religion -and Philosophy are sisters who should mutually respect and -protect each other." -<span class="pagenum"><a id="Page_12">{12}</a></span> -The words bear the stamp of the chimæras of human pride. -Philosophy springs from man; it is the work of his mind. Religion -comes from God; man receives it, and often alters it after -reception, but he does not create it. Religion and philosophy are -not sisters. They are daughters, the one of "Our Father which is -in Heaven," the other of mere human genius. And their condition -in this world is no more equal than their origin. Authority is -the apanage of religion; liberty is that of philosophy. -</p> -<p> -I now approach the second of the dominant ideas, more than ever -essential to true order, and which I wish to bring prominently -forward. -</p> -<p> -"Christianity," says M. Veuillot, "is authority." It is true; -Christianity is authority, but it is not authority only; it is -the entire man, all his nature and all his destiny. Now, moral -obedience is the nature and destiny of man; that is, obedience in -a state of liberty. God created man to obey His laws; he created -him free that he might morally obey. Liberty, like authority, is -of divine institution; the work of man is revolt and tyranny. -</p> -<p> -In the social state, authority and liberty need protection, and -both have a right to it. There is need of control, both for the -governors and the governed, for both are men. Hence political -laws and institutions which now sustain, now limit power; that -is, which decide on what conditions and by what means authority -is to be exercised and liberty secured. -</p> -<span class="pagenum"><a id="Page_13">{13}</a></span> -<p> -What is the measure of authority necessary for Government, what -the extent of liberty possible in human society? What are the -means of action, what the pledges to be given alike to authority -and religion? Matters depending on circumstances, variable -according to the times, the social condition, the manners, races, -and different degrees of civilization amongst nations. It belongs -to the politician to solve these questions. -</p> -<p> -When Christianity appeared in the world, appeal was first made to -liberty, the moral liberty of man. This was necessary, as it came -to abolish ancient creeds which were protected by the established -powers. In this struggle, not only did growing Christianity never -attack or question the existing authorities, but it formally -acknowledged their rights, and while respecting them herself -ordered others to respect them also. But at the same time, as -regards the relations of men towards God, she appealed to the -free consciences of men, and affirmed in principle the same -liberty which she practised. "We must obey God rather than man," -said St. Peter. "Try the spirits whether they be of God," said -St. John. "I speak as to wise men, judge ye what I say," said St. -Paul. -</p> -<p> -At the creation God prescribed obedience to men under penalty of -death; in the day of regeneration God set man's liberty in motion -to begin the work of salvation. -</p> -<span class="pagenum"><a id="Page_14">{14}</a></span> -<p> -There is no partiality with God, no void in his designs; when he -acts upon man he takes human nature as a whole; our inclinations, -our wants, our interests, our various rights are all before his -eyes. He at the same time provides for and satisfies all; -authority as well as liberty, liberty as well as authority. It is -a dangerous mistake to misapprehend this complete and harmonious -character of the divine work, and to mutilate it by seeking -weapons in it for our human dissensions. Christ came to save -mankind, not to give a party triumph. Christianity began by -invoking liberty and giving her action. She then overcame, and -set forth her authority. She then accommodated herself to the -various forms and degrees of authority and liberty which the -course of events brought out here and there in the world. -Associated with the destinies and deeds of the human race, -Christianity has suffered for our mistakes and faults, and has -been often altered and compromised by the waywardness of human -liberty and authority. But by her origin and essence she is -beyond the reach of their struggles, inexhaustible in her virtue -to heal contradictory evils, and always ready to afford help on -the side where danger threatens or redress is needed. -</p> -<p> -In the actual state of society and disposition, it is authority, -and with authority order, which are in danger: Christianity owes -them all her support. I know of no greater falsehood or more -gross perversion than that of the men who in this day strive to -turn the Christian religion to the promotion of that brutal and -foolish anarchy which they denominate social democracy. The -gospel and history are equally repugnant to this absurd -profanation. -<span class="pagenum"><a id="Page_15">{15}</a></span> -The cause of civil authority and of the Christian religion is -clearly common. Divine order and human order, the State and the -Church, have common dangers and common enemies. May God grant -them common wisdom; for while at the same time each separately -and both in concert must re-establish authority in her position -and rights, they must also solve another and newer problem, and -satisfy other and pressing wants. -</p> -<p> -I have nothing to say to those men who think that for many ages -society in Europe, and especially in France, governments as well -as the minds of men, have pursued a totally wrong road, and that -there is nothing in the prevailing character and tendency of our -actual civilisation but error, corruption and decay. I understand -that, thinking thus, they deem retrograde reaction necessary as -well as legitimate, and venture upon it accordingly. As regards -such, I can but express my profound conviction; that they will -have no success. Even were they right, they would have no -success. If they were right, modern society would be condemned to -perish; we should make progress in decay; but we should not -return to what is past. But they are not right. No one is more -convinced than I am of the immense mistakes and fatal errors of -our day. No one more fears and abhors the influence which the -revolutionary spirit exercises among us, and the danger with -which that threatens us; a human Satan, at once sceptical and -fanatical, anarchical and tyrannical, eager to deny and to -destroy, incapable alike of creating aught that can live or of -allowing aught to be created and exist under its eye. -<span class="pagenum"><a id="Page_16">{16}</a></span> -I am one of those who think it absolutely necessary to overcome -this fatal spirit, and to replace in honor and power the spirit -of order and faith, which is the spirit of life and safety. But I -do not believe that this revolutionary spirit preponderates in -modern minds. I do not believe that our civilization has been for -ages mere mistake and corruption. I do not believe in the -irremediable evil, or inevitable decay of my time and of my -country. -</p> -<p> -The characteristic, the most important part of modern -civilisation is the prodigious increase of the ambition and power -of man. Recall what has taken place in past ages and that which -now goes on, the long series and vast mass of human toil and -success of all kinds in all places, the many secrets laid bare by -science, the many monuments raised by genius, the riches created -by industry, the progress of justice, the ease introduced into -the condition of the lowly as well as the great, the weak as well -as the strong; man marching as a master over the whole space of -the earth which he inhabits, and gauging with an accurate eye the -worlds which he cannot reach; the mind spreading her discoveries -and ideas through every recess of human society; matter in its -every form subjected and made subservient to man's use; this -expansive and ascendant ardour which circulates in the whole -social body; this activity universal, incessant, and unceasingly -fruitful, which puts every thing in motion, and works for the -general good. Never has man advanced so rapidly to the conquest -and dominion of the world; never in his capacity and with the -powers of man has he exercised such a rule over nature and -society. -</p> -<span class="pagenum"><a id="Page_17">{17}</a></span> -<p> -I know how much there is here of evil and danger, of intoxication -and miscalculation; these, however, are not the symptoms of -decline, they are those of greatness and futurity. It is with -this great fact, this enormous increase of the power and ambition -of humanity, that Church and State, Christian and civil -government have to deal henceforth. When, with the help of God -and outward circumstances, they shall have brought man back to -respect those eternal laws which he has so foolishly -misconstrued; when they shall have again placed bounds to his -power, and subdued the vanity of his pride, man will still remain -powerful and haughty, conscious of his strength and full of -desire for the rights which have excited his ambition. Where -there is strength, by natural harmony and in a certain measure, -power and liberty follow. What hereafter will be that measure? -What share of influence will man, each individual man, exercise -on his own and the public destiny? That is the problem; it may be -solved, it cannot be eluded. The spirit of liberty has entered -society in the train of the labours and progress of humanity; it -may be kept in its proper sphere, it cannot be expelled. -</p> -<span class="pagenum"><a id="Page_18">{18}</a></span> -<p> -Everywhere civil governments are aware of this, and act -accordingly. I see the deepest injustice prevailing towards the -governments of our day. It is false that they are indifferent to -the welfare and progress of nations. It is false that they only -look to stability and tyranny. They may doubtless feel personal -passions, old errors; but whatever their form, they are all, from -motives of prudence or duty, seriously impressed with the -necessity of respecting the rights and ameliorating the condition -of men. And those most opposed to liberal appearances make every -day, in their laws and practice, a multitude of changes -favourable to justice and liberty. -</p> -<p> -I say, too, that European governments, amidst the storms of the -last sixty years, have conducted themselves, taking all into -account, with great moderation. Their dignity incessantly -insulted, their existence attacked, they have not given way, -either during the struggle or after the victory, to those -excesses of passion or power with which the history of the world -has been so long filled. They may be shewn to have been neither -foreseeing nor able in their methods, whether of resistance or -concession to the new-born spirit; but it is unjust to set them -down as its intractable adversaries. In the formidable strife of -our day between governments and revolutions, history will surely -not impute to the former the most insolent contempt of justice -and liberty. And if the spirit of revolution were as moderate in -its pretensions and acts, as governments have shown themselves -disposed to be towards the spirit of progress, the great problem -of the conciliation of order and liberty, in civil society, would -be near its solution. -</p> -<span class="pagenum"><a id="Page_19">{19}</a></span> -<p> -The government of religious society, or to speak with greater -accuracy and freedom, the Catholic Church, has an analogous -problem to solve; the more important because if the state of the -minds of men is closely watched, it is seen that it is in the -religious order that the idea of liberty is strongest and most -deeply rooted. The right of conscience before God appears and is, -in fact, very superior to that of conscience before men. If there -be, in the life of the soul, one portion in which the -intervention of force is more than elsewhere unrighteous and -odious, it is clearly when the relation of the soul with her -Creator and Judge is in question, and when the question for her -is of eternity and salvation. Here, moreover, is a feeling which -we have all experienced, a principle to which we have all paid -homage. Christians or philosophers, Catholics or Protestants, we -have all had and still have, even amidst the most civilized -nations, need to invoke in our turn religious liberty, as that -which, of all the cries for liberty, most surely arouses in the -heart the idea of a sacred right and necessity, that which -excites the most lively susceptibility and most general sympathy. -</p> -<p> -I feel a profound respect for the Catholic Church. She has been -during centuries the Christian Church of all Europe. She is the -great Christian Church of France. I look upon her dignity, her -liberty, her moral authority, as essential to the fate of entire -Christianity; and did I believe that the Catholic church could -not, without self-abjuration, accept in the State the principle -of religious liberty, I should be silent; for above all things I -detest hypocrisy and subtlety. <i>But it is not so</i>. -</p> -<span class="pagenum"><a id="Page_20">{20}</a></span> -<p> -Let the Catholic Church maintain fully her fundamental -principles, her permanent inspiration, her doctrinal -infallibility, her unity. Let her by her laws and internal -discipline interdict to her faithful followers all that may tend -to the injury of these; it is her right as well as her faith. But -let her at the same time fully admit, not of the separation of -the Church and State, that clumsy expedient which lowers and -weakens both under the pretext of freeing both, but of the -separation of spiritual and temporal order, of the civil and -religious state, and acknowledge the illegality of all forcible -interference in spiritual order, albeit in the cause of truth. -Let her thus accept religious liberty as a law, not of religious -society, but of policy, as a right not of the Christian, but of -the citizen. At once will the pretended incompatibility between -modern society and the Catholic Church disappear. The problem of -peace between civil and religious society will be solved. -</p> -<p> -The Catholic Church can pursue this course; for all that -religiously constitutes it, all her spiritual order thus remains -intact and independent: and if she so pursues it; if, while she -firmly upholds her principles and rights as a religious society, -she accepts loyally the principles of our political order and the -religious liberty which forms a part of it; not only will she lay -the foundation of peace between herself and civil society, but -she will assure to herself great strength and a great future. -<span class="pagenum"><a id="Page_21">{21}</a></span> -Christianity has many conquests to make and to repeat. For the -re-establishment of social order and the moral welfare of the -soul, she must regain much ground. Nor is it known how rapidly -obstacles and resistance would disappear before her, if the dread -of her old intolerance were dispelled, and respect for religious -liberty on the part of the Catholic Church herself considered as -assured. -</p> -<p> -I would go still further, and submit to Christians another -consideration. -</p> -<p> -There is amongst Christians of whatever church a common faith. -They believe in a divine revelation contained in the gospels, and -in Jesus Christ who came upon earth to save the world. -</p> -<p> -For Christians of whatever church there is now a common cause. -They have to maintain Christian faith and law against impiety and -anarchy. -</p> -<p> -This faith and this necessity, common to all Christians, are of -infinitely greater moment than all the differences which separate -them. -</p> -<p> -Do I say that they ought at all hazards to set aside those -differences, and in the name of their common faith and common -danger undergo fusion,—to use an expression of the day,—and -form hereafter but one and the same church? -</p> -<span class="pagenum"><a id="Page_22">{22}</a></span> -<p> -I do not dream of it. The re-establishment of unity in the bosom -of Christianity by the re-union of all Christian churches, has -been the desire and the endeavour of the greatest minds, both -Catholic and Protestant. Bossuet and Leibnitz have attempted it. -Even now the idea is present to many noble spirits, and pious -bishops have so expressed it to me, with a confidence by which I -feel profoundly honoured. I respect the sympathetic wish, but I -do not believe that it can be realised. Between temporal order -and human interests, fusion, difficult as it may be, is always -possible; for interests may be made to agree through the force -and in the name of necessity. In spiritual order and between -religious beliefs, no such agreement is possible, for necessity -can never become truth. Faith does not admit of fusion; she -insists on unity. -</p> -<p> -But where the unity of the church does not exist, when the fusion -of different churches is impossible, and when religious liberty -is established, there is room for practical good sense and -Christian charity. Good sense tells Christians that they are all -in front of the same enemy, much more dangerous to them than they -can be to each other; for should he triumph, the blow will fall -on each. Amongst the upper classes, the war against religion -manifests itself only under the forms of reserved scepticism or -rationalism; timid, often serious and polite, rather seeking to -screen than display itself. But at the bottom of society, and -amidst the masses, it is passionate impiety which is at work, and -for the sake of victory becomes subservient to the most gross and -furious interests. The Christian faith, in its essential and -vital character, that is, faith and submission to supernatural -Christian order, is alone capable of sustaining the contest. -<span class="pagenum"><a id="Page_23">{23}</a></span> -Let Christians, whether Catholic or Protestant, be convinced of -it, the loss of credit and authority on either side would redound -to the advantage not of Protestantism or Catholicism, but of -impiety. It is then for all Christians, whatever their -differences in their Christian sphere, an obvious interest and -imperative duty to accept and maintain each other as natural -allies against anti-christian impiety. It will require all their -strength, all their united efforts, to triumph finally in this -warfare, and save at once Christianity and society. -</p> -<p> -What interest dictates to Christians, Christian charity commands. -I use without hesitation plain words to express the ideas and -sentiments which I feel, and even amidst the coldness of heart -which is one of the most melancholy evils of my day, I feel no -embarrassment in speaking to Christians of Christian charity. -</p> -<p> -When religious struggles are the ruling passion and great -practical business of an epoch,—when different creeds are -arrayed, wielding temporal as well as spiritual arms, with the -mutual hope of subjecting if not of extirpating,—I feel that -Christian charity is difficult to exercise. The temptations are -too strong, the interests too pressing to be surmounted. The -Chancellor De L'Hopital and the President De Thou, though -recommending peace to Catholics and Protestants, would hardly -have dreamt, on the eve or the morrow of a massacre or a battle, -of speaking to them of charity. -</p> -<span class="pagenum"><a id="Page_24">{24}</a></span> -<p> -But when material strife has ceased, when religious liberty is -established in manners as well as in the laws, when in fact and -truth the different religious creeds are obliged to live -peaceably one with another, why should not the desire arise of -adorning and furthering peace by the exercise of charity? When -the coarser passions are powerless, why should not the more mild -and equitable feelings develope themselves? I know the force of -traditions, of recollections, as well as the permanent -differences which tend to support controversy, even when purely -speculative. Nevertheless, prolonged peace and freedom have much -influence in calming the soul. At this day we have before us a -signal instance, and I do not hesitate to repeat that to which I -gave utterance in the Bible Society:—"See what is passing in -England; there, doubtless, the irritation of the Protestants is -great, there is a general and passionate movement in favour of a -popular and powerful faith. The government itself associates with -and follows this movement. English Protestantism shows itself -strongly inclined to seek security and satisfaction at the -expense of the religious liberty of the Catholics. Well! although -matters wear this appearance, nothing is really done; they dare -not; they cannot; and in the bottom of their hearts they desire -not to do so. Amidst this Protestant excitement, the religious -liberty of English Catholics still remains and extends. They have -liberty of worship; their churches are open, nay, increasing in -number; their priests perform their duties without interruption: -they possess the liberty of the press; they publicly defend their -creed and their conduct, and have freedom of speech and power of -voting in parliament, where they strenuously uphold their cause." -<span class="pagenum"><a id="Page_25">{25}</a></span> -A noble sight, which, after having justly filled the friends of -religious liberty with uneasiness, ought now to give them every -satisfaction. The spirit of persecution had reappeared, that of -justice and liberty met it face to face, and in spite of -appearances remained master of the field. May Christians, -Catholic and Protestant, at last acknowledge it; it will be -hereafter more natural than they imagine, to live in the exercise -of Christian charity, for they have lost the habit, almost the -power of efficacious oppression. -</p> -<p> -A few words more, and I have done. Under a well grounded and well -understood system of religious freedom, not only can different -religious sects live peacefully and harmoniously together, but -can contribute, by their pacific co-existence, to their mutual -religious prosperity. What has been for Catholicism in France one -of the most glorious and pious periods? Surely, the seventeenth -century. French Catholicism then flourished in the presence of -Protestantism, which was still tolerated, and Jansenism, then in -full vigour. What has prevented the Anglican church from falling -into that apathy which has appeared more than once ready to -overcome her? What but the neighbourhood of opposing and half -free sects, who have always kept her in play, and forced her to -overcome her langour? There is no establishment, no power, that -is not benefited by a sense of control, and by the necessity of -making an effort to maintain its position. -<span class="pagenum"><a id="Page_26">{26}</a></span> -It is good to overcome, not to exterminate an enemy; and in -spiritual as in temporal orders, the reign of liberty bestows on -all their just rewards. While it preserves their rights to the -weak, it incessantly regenerates the victorious. -</p> -<p> -Doubtless, Catholicism leans on the principle of authority; but -without detaching itself from this base, it can admit, and in the -course of its career has often admitted, very different degrees -of liberty. From the eleventh to the fourteenth century, while -the Catholic church was for civil society a great school of -authority, she was in her own bosom a great theatre of freedom. -For in her councils, her congregations, her correspondence with -the faithful, discussion between her chiefs was ever open and -animated. It is not for me to ask whether our times advise or -warrant a return to such methods of government; and I am rather -disposed to hesitate than undertake the task. But one great fact -strikes me; one which deserves, if I mistake not, the entire -attention of the Catholic clergy: it is that the disposition of -the mind and heart of the faithful who are under their charge is -not always the same, and neither the same measure nor the same -quality of religious nutriment is requisite at all times, if I -may so speak, for Christian souls. After the fall of the Roman -empire, when the mission of the Catholic clergy was to convert -the barbarians, and to cause a little moral light to penetrate -amongst the rude conquerors, and the miserable population who -lived under their yoke, it was above all by the firm and striking -exercise of religious authority that the priests were enabled to -attain their end. -<span class="pagenum"><a id="Page_27">{27}</a></span> -They found amongst the Christian population, high and low, many -passions to repress, and but few intellectual wants to satisfy. -There was greater need to strike and to govern the imagination -than to nourish and direct mental activity. Time and individuals -are now different. Minds are now active, varied, curious, eager. -The spiritual life of faithful Christians, of the most faithful -as well as the most wavering, is infinitely more animated than it -was formerly. Souls so disposed require a moral rule -proportionably animated; one which, while it guides, may give to -their innate activity a greater share of satisfaction. I am -expressing a profound conviction,—one, I will venture to say, -free from any reservation or ill-will,—when I say that -henceforth the Catholic church, without any sacrifice of -authority, will be obliged, for the government of the soul, to -admit of more intellectual and spontaneous movement on the part -of the faithful than was required in other times. Yet I am -convinced that when once the Catholic church shall herself have -acknowledged this new moral state of Christian society, she will -also know how to provide for it. -</p> -<span class="pagenum"><a id="Page_28">{28}</a></span> -<p> -In a recent publication, [Footnote 1] a justly eminent stranger, -M. Donoso Cortes, speaking of me in terms which I cannot allow -myself to repeat, said, "The great mistake into which M. Guizot -has fallen, in his 'History of European Civilization,' is the -having attempted the impossible task of explaining visible things -by visible things, natural things by natural things; which is as -superfluous as to explain a fact by itself, a thing by the thing -itself; because all visible and natural things, considered as -visible and natural, are one and the same thing." -</p> -<p class="footnote"> - [Footnote 1: Essai sur le Catholicisme, le Liberalisme, et le - Socialisme, par M. Donoso Cortes, Marquis de Valdegamas, p. - 99-105.] -</p> -<p> -M. Donoso Cortes will be convinced, I hope, that such is not my -idea; and that, far from resting satisfied with visible and -natural things, I believe in supernatural order, and in its -necessity to explain and govern the world. Philosophers, I think, -will on their side acknowledge that if I reject their doctrine, I -do not abandon their right. I do not say this with the view of -seeking the frivolous honour of maintaining at the same time two -great causes, but to affirm a double truth to which I yield my -entire conviction and devotion, Christian faith and religious -freedom. The welfare of all nations demands these as its price. -<p> -<p class="cite"> - Guizot. -<br><br> - Val Richer, September, 1851. -</p> -<br> -<span class="pagenum"><a id="Page_29">{29}</a></span> -<br> - <h2>Essay I. -<br><br> - On The State Of Men's Souls.</h2> -<br> -<span class="pagenum"><a id="Page_30">{30}</a></span> -<br> -<span class="pagenum"><a id="Page_31">{31}</a></span> -<br> - - <h2>On The State Of Men's Souls.<br> - (<i>October</i>, 1838.)</h2> -<br> -<p> -The sublimity of the gospel consists in two sentiments, which -manifest themselves in it simultaneously,—hatred of evil, and -tenderness for man who does evil; horror of sin, to speak as the -gospel speaks, and love of the sinner. -</p> -<p> -How profound a depth of judgment as well as of moral justice! How -admirable a knowledge of things as well as of men! For evil is -truly hateful both in itself and in its effects; and men, the -best of men, are surcharged with evil. Yet, at the same time, man -is infinitely capable of good, infinitely worthy of affection; -and with all his imperfections, a being to be loved beyond -expression. -</p> -<p> -How great, too, the knowledge displayed of the true conditions of -moral authority! It is not acquaintance with the nature of man, -but power over him, that the Gospel seeks. Yet to influence men -morally, it is needful both to love and reform them; to win their -confidence by love and their respect by severity. -<span class="pagenum"><a id="Page_32">{32}</a></span> -Severity and love are the two engines wherewith to control the -heart of man, for men know by instinct their moral wants—those -which press them down as well as those which please them. They -are deeply troubled by the sense of their imperfections; they -wish to be raised. Love felt and inspired is at once their -noblest and their most lively joy; they desire to love and be -beloved. Complete control over them, I mean moral control, -involves these two conditions,—that much be required from them -of virtue, much be bestowed on them of love. -</p> -<p> -The last century had thus much good; it loved mankind and men. It -bore a really deep affection to them, and wished them well. But -as it was a critical and reasoning age, the sentiment of love -often disguised itself in the dress and shape of controversy and -analysis. Nevertheless, the feeling was there, sincere and -powerful. That spirit of universal justice and humanity which -characterized the epoch, whence did it spring if not from a -lively sympathy with man, and a tender interest in his welfare? -</p> -<p> -But, together with this virtue, the last century certainly -exhibited one great defect; it did not feel for evil the aversion -it deserves. Not only as regarded certain rules of conduct and -certain duties, but as concerned a rule in general and the very -principle of duty, the spirits of the day were victims to doubt, -that great corrupter of the human heart. In the moral system, -stability and elevation go together; to waver is to descend; -uncertainty is the sign and the cause of abasement. Not knowing -where the evil existed, or even if it did exist, the eighteenth -century denied or excused it when met with, instead of execrating -and opposing it to the utmost. -</p> -<span class="pagenum"><a id="Page_33">{33}</a></span> -<p> -And with the fixed points the long perspectives disappeared. By -an admirable law of his nature, in order that man may hope he -must believe, and believe in good. Virtue alone demands an -eternity. Doubting about duty, they doubted their own future. -Moral faith tottered; God veiled his countenance. -</p> -<p> -In such a state of mind, in an age which loved man and interested -itself about him, man must have been an object of pity. What a -destiny was that of a creature thus powerful yet faltering; -always in motion, yet not knowing where to fix his foot firmly in -this world, or where to fix his gaze beyond it! To aspire so -high, in order to fall low and pass away so quickly! Such -ambition without a worthy object! Such labour without any sure -results! What father, if he thought his child were reserved for -such a lot, but would feel overwhelmed by compassion and grief? -</p> -<p> -But no! at the same time that the last century loved men it -admired them; and I can understand this. God and duty being -abandoned, what remains of great and good if it be not man? -Imperfect as is human nature, a mixture of good and evil, good is -found there; the power of good makes itself felt. All that it -possesses of what is elevated, rich, tender, or attractive, does -not necessarily vanish because the mind misunderstands its source -and government. -<span class="pagenum"><a id="Page_34">{34}</a></span> -And if it should happen, as it then did, that these great mental -errors should occur in the midst of a period of great -intellectual developement, of a great outflowing of sympathetic -and noble sentiments, of a great march in the condition of -mankind; if, at the moment when man rises highest and shines with -most brilliancy, he loses sight of his compass, his God, how can -he do otherwise than admire himself? how avoid a feeling of -pride? He has no longer faith or hope on high, yet he advances, -prospers, becomes rich, triumphs. He must believe; he must hope -in himself; he must worship himself. Does religion fall? Then -idolatry must arise, the idolatry of man for man. Man was the god -of the eighteenth century, the object of worship as well as of -love. Thence a great and deplorable leaning to human nature, to -its weaknesses and inclinations. It was loved, but with a blind -and weak love, which could only approve, caress, and promise, -having nothing to advise, nothing to require. -</p> -<p> -Thence an immoderate thirst, in the name of and for man, of -immediate worldly and palpable happiness. Loving man truly, and -having nothing to offer him in this world superior to this -world's happiness, nothing better or eternal beyond, it was -necessary that men should be happy, that all should be happy here -below; as here below their destiny and their treasure were -contained. -<span class="pagenum"><a id="Page_35">{35}</a></span> -To accept the imperfect condition of humanity may be the part of -selfishness which cares for nothing, and of faith which hopes for -everything; but he who loves men, and yet can only dispose in -their favour the blessings of this life and this world, cannot -resign himself to a lot for the most part so rude, to progress so -slow and always so incomplete. He is compelled to find much more -to bestow on men, to distribute something, and at once, to all. -And as spirits imbued with so noble a longing do not dream of the -impossibility of satisfying it, they are compelled to assign to -the sufferings and hardships of the human state an accidental and -factitious cause, one which human wisdom and power can overcome. -Hence the other maxim of the last century, that, left to -themselves and their natural equilibrium, men and things go on -well; that evil proceeds not from our innate nature and state, -but merely from the ill regulated state of society, where the few -have substituted their will and interest for the wills and -interests of the many; that it is society and not men that need -reformation, as the latter would not need it had not society -corrupted him. -</p> -<p> -A maxim which has given rise, and naturally, to the sorest and -most plausible of modern grievances, that incurable impatience of -whatever is, that boundless disquiet, that insatiable thirst for -change in the pursuit of a social condition which shall give at -last to man, to every man, all the happiness to which he aspires. -</p> -<span class="pagenum"><a id="Page_36">{36}</a></span> -<p> -This is the state in which the eighteenth century has placed -men's souls. And I here speak of upright, honest, and sincere -minds, not carried away by selfishness, not domineered over by -evil passions, which think of others, and only wish for -themselves as well as for those others what they consider -legitimate. -</p> -<p> -The great mistakes and ills of any epoch are those of the good. -These must be looked to and provided against, for there lies the -hidden danger. Who can struggle against ill if the good are -themselves infected with it? -</p> -<p> -I have seen the last of the master spirits of the eighteenth -century—those who had remained faithful to it. I have seen them -emerging from our revolution after their fearful experience of -it. The condition of their minds was a touching and instructive -spectacle. They were sorrowful, but not discouraged; full of -esteem and affection for mankind; full of confidence and hope -despite so many mistakes and reverses. The same fertility of wit, -the same generosity of heart, the same spirit of justice and -progress animated them. They accounted for their momentary -failure by the violence of passion, the force of old habits, the -want of public intelligence, the too hasty application of good -principles carried to too great a length. And while their -explanation bore witness to their sincerity and perseverance, -still there was visible and perceptible in them at every step a -persistance in the same mistakes; the same absence of moral dogma -and religious faith; the same idolatry of man, the same -tenderness towards him, the same pretensions for him. They had -lost nothing of their noble ambition or tender sympathy for human -nature, but they had learned nothing of its inward laws nor of -the true methods for its government. -</p> -<span class="pagenum"><a id="Page_37">{37}</a></span> -<p> -Thus a secret feeling of disquiet was apparent through the -constancy of their ideas and of their hope; and they remained -melancholy after their explanation, as if hardly satisfied with -it themselves. -</p> -<p> -We are far in advance of our fathers. "I was carried here by a -cannon shot," said Danton to M. de Talleyrand, who saw him at the -Ministere de la Justice. The same shot has carried us all a -hundred leagues from our cradle. We have learnt much. We have -seen novel appearances under a new light. The intelligence and -power of man; his reason, his morality, his power of action, and -resistance to direction and restraint in the affairs of the -world; all has been put to the proof, gauged, and measured. We -know how deeply seated and closely hidden is the evil in our -nature, yet how readily and terribly it occasionally breaks out. -We know the bounds both of our spirit and of our will. We have -been powerful, immensely powerful; and yet we have been unable to -accomplish our will because it was in opposition to the laws of -eternal wisdom, and our power was shivered against them like -glass. At this price, we have acquired a more accurate and -profound knowledge of ourselves and our condition. We no longer -put ourselves off with desires or arguments, appearances or -hopes. We see that which is. We live more than our fathers did in -the truth. We are wiser and more modest. -</p> -<span class="pagenum"><a id="Page_38">{38}</a></span> -<p> -But our wisdom has one grave defect. It is still, if I may so -speak, but an outward good, which influences our life and -conduct, but has not yet penetrated our soul and become for us a -moral property, a moral wealth. It redounds to the honour and -greatness of man that he is not content with what <i>is</i>, -merely because it is. The mere fact does not suffice; he wishes -to see more. For the fact he would discover an end, a reason. He -wishes to attach it to the laws of his own inward nature, his own -destiny; to feel it in relation to and harmony with his soul. -Then only in man's eyes does a fact assume a moral aspect and -acquire a moral power; then only does man accept it and obey it -with respect as truth, instead of yielding and submitting to it -with pain as a necessity. Moreover, we do not yet understand all -the lessons of experience which we have received and recognized. -They have not yet assumed in our moral being the rank which -belongs to them. They are for us unimpeachable facts rather than -great and good laws; and mistakes rather than progress. They -direct more than they have enlightened us, and if we conform our -actions and thoughts to them, it is because we are subdued rather -than convinced. -</p> -<p> -Were it not so, why this dejection, this secret disgust, this -indifference, this bluntness, this chill which now so often -accompany wisdom and sound sense? You say you are discouraged, -you do not hope, you do not dare any more to attempt aught that -is difficult and great. What then has happened? -<span class="pagenum"><a id="Page_39">{39}</a></span> -What has this experience, at the same time so much vaunted and so -mournful, taught you? That duty, not interest or passion, is the -principle of morality; that God has not ceased to watch over the -world; that he resists the proud and punishes the guilty; that -order has her natural and inviolable laws, and avenges herself on -those who mistake them; that evil, always present, always at our -door, in us and about us, needs to be incessantly resisted. Of -what do you complain? These are advances, not mistakes; truths -reconquered, power recovered, not hopes thrown away. It is true, -man was carried away by an ambition beyond his strength and -right; it must be brought down, his reason and his will must -agree to restore what they attempted to usurp. Instead of setting -up and adoring himself as a monarch, man here must acknowledge -his primitive imperfection, his definite insufficiency, and yield -submission in thought and life on the bosom of liberty. But is it -nothing that this liberty is now more firmly established than man -has ever known it? Is the general progress of justice and -happiness in the world nothing? Is there not therein a fitting -reward for the toils and sufferings of our age? Is there not, -after so many mistakes, enough to satisfy the most exacting, to -refresh the most exhausted? -</p> -<p> -Let us look higher. In return for the sacrifices required from -our pride, in compensation for the demonstrated weakness of our -nature and the marked bounds of our power, has nothing been given -to us? -<span class="pagenum"><a id="Page_40">{40}</a></span> -Do we not regain more than we lose? Do we not ascend more than we -have been forced to descend? The eighteenth century had inflated -us with pride, yet had in reality only lowered us. In making us -monarchs of this world, it had at the same time confined and -reduced us to it alone. No more immensity, no more eternity for -the soul; no longer a bond of kindred between God and man. We -came and passed over the earth like all that springs from and -returns to it. Our noblest ambition, our purest desires, our most -sublime flights, all that there is in us of noble and truly -divine, was no more than a delusion and a burden. Not only in -respect of our worldly goods and joys, but of ourselves and for -ever, we had to exclaim, "vanity of vanities, all is vanity." We -have escaped; we are leaving this confined and low condition; we -are rising; we are again about to attain our dignity, our hope, -our futurity, our soul. We can no more parade ourselves in our -pride, but we are no longer plunged into and abandoned in misery; -we find again a Master here below, and also "our Father which is -in heaven." -</p> -<p> -I know how much there is of the frivolous and superficial in the -return of our time to religious hopes and beliefs. I know how -much even serious minds are doubtful and agitated upon this -subject, the evils that are still at work, the problems that -await solution, and that perhaps a tardy one. Nevertheless, we -have got back to the right track. Man does not increase his -distance from God; he has turned towards the East; he seeks the -light. -<span class="pagenum"><a id="Page_41">{41}</a></span> -Here we still yield rather to the force of facts than of ideas; -and experience is credited rather than conviction. Still we -believe in experience rather than in our own talent, and submit -to facts though we hardly render a free and enlightened homage to -the truths of which they witness. -</p> -<p> -It is not yet adoration, but it is the fear of God, that -beginning of wisdom. -</p> -<p> -Had we already reached the point of adoration—were the wisdom -for which we have so dearly paid really established amongst us, -in the affairs of this world and in those of eternity, in -questions political, moral, and religious, in short, in -everything; and were we fully satisfied as to the rational -lawfulness and practical utility of her counsels, if she -enlightened our understandings as she rules our conduct—we -should be far other than we are; more tranquil, more confiding, -more firm, more worthy, more exalted. We should distinguish -further; we should advance higher and faster in the paths of new -and amending progress, in which we now walk slowly and with -bended head, as if constrained and humbled. -</p> -<p> -But, I repeat, it is needful, for this salutary transformation of -our ideas to be accomplished, that our experience may become our -reason. We have more good sense than enlightenment; we act better -than we think. Inwardly and deeply we are imbued with prejudices -which fetter although they do not rule us; we are still doubtful -about the very truths by which we test our deeds; only doubt has -changed its form and language. With our fathers it was infatuated -and bold; with us it is detracting and useless. -<span class="pagenum"><a id="Page_42">{42}</a></span> -Pride has turned it into contempt; and because we do not -experience for human nature the unbounded ambition and chimerical -hopes which formerly prevailed, we no longer love men tenderly, -nor think well of their nature, nor take an interest in their -destiny. We imagine that wisdom binds us to indifference and -immobility. -</p> -<p> -Many, too, of the ills of the eighteenth century, which sprung -from the maxims then prevalent, and which, to all appearance, -ought to have expired with them, still exist. We no longer have -the same tenderness for man, nor do we show greater aversion to -evil. Indifference has not made us more strict. For though human -nature is no longer judged with the same blind partiality, we are -still full of indulgence towards it, and cowardly in our -treatment of it; we exhibit towards it the same complaisance, -without feeling the former esteem and love. Materialist and -impious doctrines are on the decline, but we are more than ever -tormented by an eager thirst for immediate material happiness. -</p> -<p> -Is it true then, as is said, that we are in a state of moral -decay? Is our age destined to continue the evil of its precursor, -and while losing its virtues add to it its own evils? -</p> -<p> -I confidently answer in the negative. Nothing would tempt me to -flatter the age I live in, but I love it. I am struck by its -evil; I think a remedy urgently called for, an immediate struggle -necessary; I also see in it much good, a good deep and fruitful -and sufficient with the help of God to resist and conquer the -evil. -</p> -<span class="pagenum"><a id="Page_43">{43}</a></span> -<p> -I said just now that the great mistakes, the serious maladies of -any period are those of the good. On the other side, it is in the -sound ideas and good dispositions of the same class that the -moral force of an epoch and its means of safety are to be found. -Now the general and ruling disposition of the good at the present -day is the spirit of order, the deep desire for order after so -much trouble and contest. -</p> -<p> -This is said to be merely the result of prudence, of a clear idea -of interest, not of morality. -</p> -<p> -In my opinion this is an inconsiderate sentence; one which shows -little knowledge of man and of what passes within him, of which -he is often himself unconscious. There is morality, true -morality, in the spirit of order, especially when largely -developed and hardly tried. The word <i>interest</i> is -pronounced disdainfully, as if it implied pure selfishness, and -excluded virtue. Thanks be to God, who has created legitimate -interests. Interests inherent to legitimate situations and -relations are essentially moral and animated by moral impulsion. -The father of a family who protects his household, the labourer -who takes care of the fruit of his industry, act for their own -interest it is true, and according to the dictates of prudence. -But around and connected with this interest are grouped the most -praiseworthy feelings, domestic affections, respect of the law, -care for the future, defence of right, fulfilment of duty, -efforts, devotion, sacrifice. -<span class="pagenum"><a id="Page_44">{44}</a></span> -Who will refuse to these the name of morality? Public instinct -answers this question. "There are but two parties," said a man of -simple mind, and a stranger to all sophism, "that of honest men -and that of rogues." When it was desired to define and rally -under one banner the party of order in France, it was inscribed -"The Charter and Property." [Footnote 2] -</p> -<p class="footnote"> - [Footnote 2: "La Charte et les gens de bien."] -</p> -<p> -In fact, at the present day the ideas of honesty, dignity, -morality, and virtue are closely allied with that of order. -Public morality is in the general mind the cause of order as well -as of individual security. It is because, after so many -convulsions as corrupt as painful, the taste for and love of -order are amongst us the first effect, the first symptom of -attachment to the maxims and practice of duty. -</p> -<p> -Besides, democratic societies, still so novel and mysterious, are -little known and ill understood. Their virtues want the éclat,—I -will go further, want the finish, the charm which belong to the -elevation of persons, the beauty of form, the influence of time, -the complete, varied and harmonious developement of great and -glorious human nature. Yet they want neither virtue itself nor -morality. There will be found in these crowded and unknown -masses, in their laborious and modest lives, much uprightness, -much simple justice, much active benevolence, much submission to -law, much resignation to their lot, a rare power of effort and -sacrifice, a noble and touching disposition to forgetfulness of -self, without pretension, without noise, without reward. -</p> -<span class="pagenum"><a id="Page_45">{45}</a></span> -<p> -Even the jealousy of all superiority, the passion of envy—that -poison of democratic society,—does not always affect as much as -might be apprehended their moral judgment. This venom has -affected us deeply; nevertheless, excellence is met with joy and -welcomed with gratitude as a service done to society, which feels -the necessity of being elevated and purified. Respect is more -genuine, taste more correct while it remains a stranger to -systematic opinions, to mere flights of fancy, and to all -romantic emphasis. By a singular and very significant phenomenon, -the exaggeration and emphasis of the present period tend towards -evil and disorder. The declaimer plunges into the mire. Our times -wish good to be true, simple, sedate, and sensible. It is only -because it is good, a moral good, that it is esteemed and loved. -It is asked to appear but what it is. -</p> -<p> -Where such a disposition prevails; where good is thus honored for -itself, and for itself alone, there may still be much evil, and -very serious evil; but such can hardly be the lot of the future. -</p> -<p> -We are hardly yet advancing towards a future. As yet we have -struggled, and still strive to acquire from the heritage of the -last century a spoil that suits us; a heritage so loaded, so -mingled, that it has plunged us in confusion. We have co-existing -in us good and bad, true and false, in direct opposition. -<span class="pagenum"><a id="Page_46">{46}</a></span> -We bear about in ourselves the most contradictory ideas and -sentiments. We are driven about and stagger under their varying -influence. Now we try to reject all absolutely, now to forget all -and live from day to day without thought or design. Vain efforts! -The problem harasses every soul, agitates or wearies it, leaves -it in doubt or inactivity. None can elude it. A solution is -necessary in moral as well as in political order, for individuals -as for the state. For this is not a purely political question, -which can be settled wholly and completely by charter, law, or -cabinet. It is a matter which comes home to each of us; one for -which each of us individually has to provide. We must keep, apart -from the impulse which the eighteenth century has given to the -world and the minds of men, that which agrees with the eternal -order which that era often mistook for the world and the human -mind. The new truths and laws which come to us from that date, as -well as the immutable truths and laws which it overlooked, must -live and reign together in our thoughts; we must know for a -certainty and unhesitatingly practice what they demand from us. -On this condition only shall we see the end of that mixture of -agitation and depression, this doubting both of well and ill -regulated minds, this barrenness of movement as of wisdom which -are the peculiar evils of our era. Government and people -reciprocally accuse each other of this evil, and charge on each -other the task of applying a remedy. "Let Power be dignified, -firm, active, fertile," says the one; "let it sustain and -animate, rule and aid society; society will assist, evils will be -remedied, good will be done; but it is for Power to take the -initiative and responsibility in all this." -<span class="pagenum"><a id="Page_47">{47}</a></span> -"How can I do it?" replies Power. "How undertake the -responsibility? It is in society itself—in the mind itself—that -the evil exists. They are weak, tottering, inactive; full of -doubts and fears. Let people ascend in the social scale; let them -show self-control. I do not prevent them. No one can ask me to do -more; I can do no more." -</p> -<p> -The defence of both weakness of mind and heart is bad. The -regeneration of our time demands from all both duty and exertion. -From power, because it is set on high, it sees and is seen; it -shows the light and holds the standard. If it lowers them, -society falls into darkness and disorder. From society too, from -every individual, for we are all infected by the evil which we -call upon power to cure. Yet power of itself is not able to cure, -individually and collectively, the evils for which we ask a -remedy. Our active and intelligent co-operation is indispensible. -And it is precisely in this coalition of public power and -individual will that the value and honor of free governments -consist. Hence they are morally and politically powerful, -salutary for immortal souls as for temporal occasions. -</p> -<p> -This good must be the work of all. Power or society, rulers or -plain citizens, let us each look to our own share in the great -work, and perform our own part of the general duty. To him who -shall be able the best and speediest to fulfil his, will belong -the glory as well as the power inherent to success. -</p> -<span class="pagenum"><a id="Page_48">{48}</a></span> -<br> -<span class="pagenum"><a id="Page_49">{49}</a></span> -<br> - <h2>Essay II. -<br><br> - On Religion In Modern Societies.</h2> -<br> -<span class="pagenum"><a id="Page_50">{50}</a></span> -<br> -<span class="pagenum"><a id="Page_51">{51}</a></span> -<br> - <h2>On Religion In Modern Societies. -<br><br> - (<i>February</i>, 1838.)</h2> -<br> -<p> -It is the fashion of the day loudly to lament over the condition -of that great mass—the people. Their wants and sufferings are -paraded. We are told of their lives so burdened and monotonous, -so rude and precarious, so much fatigue, yet so little effect, so -much danger and ennui, work so heavy, repose so slight, a future -so uncertain. -</p> -<p> -This is true. The condition of the masses in this world is -neither easy, cheerful, nor certain. It is impossible to -contemplate without deep commiseration so many human creatures -carrying, from their cradle to their tomb, so grievous a burden, -and withal scarcely able to meet their wants, the wants of their -children, of their father, their mother; incessantly seeking some -necessary of life for those most dear, yet not always finding it; -having it perhaps to-day, uncertain of it tomorrow; and -continually preoccupied about their material existence, scarcely -able to give a thought to their moral being. -<span class="pagenum"><a id="Page_52">{52}</a></span> -It is painful, most painful to witness, most painful to reflect -on. Yet is much reflection necessary. It were a grievous wrong -and a grievous danger to forget it. More or less thought has been -ever given to the subject. What said they who thought the most -thereon? -</p> -<p> -They advised those who were the fortunate of this world to -practise justice, goodness, charity; to apply themselves to -seeking out and relieving the unhappy. To the unfortunate they -recommended good conduct, moderate desires, submission to -authority, resignation, and hope. They explained the destiny of -man, showed all it possesses of sadness and sublimity, the -compensations which are found in the different states, the -pleasures which are common to all. They tried to cure, amongst -the ills of men, those which men can cure; and, with regard to -those which are incurable here below, they strove to raise men's -eyes to the remedies in God's hands. This was the language of -religion. These were the words and advice she addressed to high -and low, rich and poor, to children in her catechisms, to men in -her sermons, from the pulpit and from the sanctuary, by the sick -bed, to all, at all seasons, and by every means. -</p> -<p> -The means of publicity and popular movement at that time belonged -almost exclusively to religion. What the tribune, the press, the -post—these trumpets of modern civilization—now are, the -churches, the pulpit, religious instruction, pastoral -superintendence formerly were Religion then addressed the masses. -She never forgot the people. She was ever able to gain access -there. -</p> -<span class="pagenum"><a id="Page_53">{53}</a></span> -<p> -And while she thus interested herself for them, and strove to -lighten or partly bear the burden of life, she also sympathised -with men of all classes and all conditions, and with the burdens -all bear, the blows which reach all, the wounds which all receive -as they tread their appointed path. -</p> -<p> -To-day, while occupying ourselves much and justly with the -material sufferings and fatigue which are shared by so many, we -forget too much the moral fatigues and sufferings of which all -partake; the trials, the agonies of the soul, the mistakes, the -ennui, the anguish, in short, the universal lot of man—which are -the more poignant as the mind has more freedom and life more -leisure. -</p> -<p> -High or low, rich or poor, the <i>elite</i> or the multitude, let -us pity each other, let us pity every one. We are all, as we -advance in our career, "weary and heavy laden"; we all deserve -pity. -</p> -<p> -We deserve it now more than ever. Never, it is true, has the -condition of man been more equal or better. But the desires of -men have far outrun their progress. Never was ambition more -impatient and widespread. Never were so many hearts a prey to the -thirst for wealth and pleasure. Pleasures refined and grovelling, -a thirst of material well-being and of intellectual variety, a -spirit of activity and luxury, of adventure and idleness: -everything appears possible, desirable, and accessible to all. It -is not that passion is strong, or that man is disposed to take -much trouble for the gratification of his desires. -<span class="pagenum"><a id="Page_54">{54}</a></span> -He wishes feebly, desires immoderately; and the great scope of -his desire throws him into a state of uneasiness, in which all -that he already possesses appears but as the drop of water -forgotten as soon as swallowed, and which irritates thirst -instead of quenching it. The world has never seen such a conflict -of imperfect desires, fancies, pretensions, exactions; never -heard such a clamour of voices demanding together as their right -all they have not and all that pleases them. -</p> -<p> -And these voices are not raised to God. Ambition, is at once -extended and debased. When the teachers of the people were -religious preceptors, they tried to detach the popular thought -from the things of earth, and by raising desires and hopes to -heaven, to restrain and calm them here. They knew that here, do -what they might, satisfaction was impossible. The popular -teachers of this day think otherwise and speak another language. -In the presence of the hard lot and burning ambition of man, at -the very time that they are displaying their misery and fomenting -their desires, they are telling them that this earth contains -what will satisfy them; and that if each be not as happy as he -would be, it is not in the nature of things nor of his own nature -that he should complain, but of the vices of society, and the -usurpations of a certain class of men. All are placed in this -world to be happy; all have the same right to happiness; the -world can afford happiness to all. -</p> -<p> -Words like these resound daily in the ears of all, knock at the -portals of every heart, penetrate by every crevice into the most -remote folds of society. -</p> -<span class="pagenum"><a id="Page_55">{55}</a></span> -<p> -And then we are astonished at the deep agitation and uneasiness -under which nations and individuals, states and souls are -labouring! For myself, I wonder the uneasiness is not greater, -the agitation more violent, the explosion more sudden. Such ideas -and such words are enough to set humanity astray and rouse it to -revolt. And the preserving care of Providence, the innate and -spontaneous wisdom which men cannot absolutely shake off, must be -powerful to prevent such language—unceasingly repeated and -universally heard—from plunging the world again into chaos. -</p> -<p> -No, it is not true that this earth possesses that which will -suffice for the ambition and happiness of her inhabitants. It is -not true that the untoward results or vices of human institutions -are the sole or even the principal causes of the sad and painful -lot of so many among men. Let these institutions become daily -more just, more careful of the general welfare; it is the right -of mankind. It is to the honour of our age that it adopted this -thought and perseveres in trying to accomplish it. Former times -took too light a share in the sufferings of the multitude. Their -pretensions were too humble as regards justice and happiness for -all. Ours are more extended, more lofty; and we give, with good -reason, to our advance in this path the noble name of -civilization. God forbid that we should turn aside from the noble -work, or be discouraged about such a noble hope. But we must not -feed ourselves with pride and illusion, we must not promise to -ourselves that which we cannot expect to attain of ourselves and -by our ingenuity. -<span class="pagenum"><a id="Page_56">{56}</a></span> -There is a defect in our nature and an evil in our condition -which eludes all human efforts. The disorder is within ourselves, -and were every other source dried up, would arise from ourselves -and our own will. An inequality of suffering is amongst the -providential laws of our destiny. It is at once superiority and -infirmity, greatness and misery. As free beings, we can create -and do in fact without ceasing create evil. As immortal beings, -neither the secrets of our lot nor the limits of our ambition are -on this earth, and the life we lead here is but a very short -scene of the unknown life which awaits us. Regulate institutions -as you will, distribute all enjoyment as you please, neither your -wisdom nor your wealth will fill the abyss. The liberty of man is -stronger than the institutions of society. The mind of man is -greater than worldly goods. There will always be found in him -more desires than social knowledge can regulate or satisfy, more -sufferings than it can either prevent or cure. -</p> -<p> -"Religion, religion!" is the cry of universal man everywhere, at -all times, except in some day of awful extremity or shameful -degradation. Religion, to restrain or crown man's ambition. -Religion, to sustain or support us in our griefs, whether -referring to body or soul. Let not policy the most strong, the -most just, flatter itself that it can effect this without -religion. The greater and more extensive the social movement, the -less able is it to direct tottering humanity. A higher power than -any on earth is needed, a longer prospect than that of this life. -God and eternity are necessary. -</p> -<span class="pagenum"><a id="Page_57">{57}</a></span> -<p> -We require harmony also and agreement between religion and -policy. Called to act on the same individual, and as a final -attempt for the same result, how can they work together unless -possessing a common basis of thought, sentiments, and designs? -Whatever distance may intervene, there is an intimate connection -between the earthly and religious ideas of men, between their -desires for time and those for eternity. Did incoherence and -contradiction alone exist, were our affairs, opinions, and hopes -here completely estranged from those beyond this world, were -religion capable only of improving and sustaining our actual life -and society, their ideas, works, institutions and manners, far -from serving the cause of, and mutually assisting each other -would reciprocally fetter and weaken one another. The world would -jest at piety, piety would take offence at the world, and that -which should be upon earth the source of order and peace would -become a fresh spring of anarchy and war. -</p> -<p> -And let neither religion or policy be alarmed about its -independence and dignity. I do not wish that either should -purchase by cowardly concession or costly sacrifice the harmony -which ought to prevail between them. On the contrary, I wish they -should on all occasions act according to the pure truth of -things, and accomplish together their special and peculiar -mission. -</p> -<span class="pagenum"><a id="Page_58">{58}</a></span> -<p> -Clever men have looked upon religion as a source of order, a sort -of social police, a useful and even indispensable matter, but -otherwise without intrinsic value or any real and definite -importance to the individual, unless to afford a chimerical -satisfaction to certain weaknesses of the human mind and heart. -Thence arises a superficial and hypocritical respect, which -barely covers a disdainful coldness ill-calculated to resist any -prolonged trial, which humiliates religion if she is content with -it, or otherwise irritates and misleads her. -</p> -<p> -Great and religious men have in their turn looked on the world -and the life of the world, either generally or at certain -periods, as an evil in itself, an essential obstacle to the -empire of divine laws, and to the accomplishment of our moral -destiny. Hence the follies of ascetics and sectarians; hence, -too, theocratic pretensions, pitiable mistakes of the spirit of -religion, which has thus entered into hostility with human -society, wishing now to flee from it, now to subdue it. -</p> -<p> -The errors on both sides are great and dangerous. Religious -creeds seek to solve the fundamental problems of our nature and -individual destiny. That is their first and chief design, greater -even in their eyes than the maintenance of order in society. For -this reason, and for this reason especially, respect is due to -them; they deal with that which is most inward, most powerful, -and most noble in man. And the policy which does not discern -these facts, or discerning does not respectfully bow before them, -shows itself futile, ignorant of the nature of man, incapable of -guiding him at moments of importance. -</p> -<span class="pagenum"><a id="Page_59">{59}</a></span> -<p> -On the other hand, this earth is not a place of banishment where -man lives an exile. Society is not a scene of perdition, which a -man must go through with disgust and terror. The earth is man's -first country; God has placed him here. Society is the natural -condition of man; God has made it for him. This world and social -life do not bound our destiny; but it is in this world and by -this social life that our destiny is begun and developed. We owe -to society our assistance, given affectionately and respectfully, -whatever the form of its organisation and the difficulties of our -task. These forms and difficulties change with places and times, -but they possess only a secondary importance, and make no change -in the general condition or fundamental duty of man. -</p> -<p> -Religion, without being indifferent to what there is of true or -false, good or bad, in the casual and variable part of the social -world, attaches herself to what is essential and permanent, -training men to go straight towards heaven beneath every sky and -by every road. -</p> -<p> -It is the glory of Christianity to have been the first to place -religion on this height, and in this the only religious point of -view. And yet, neither reasons nor temptations were wanting at -its origin, to make it denounce temporal society, and either -separate from or declare war against it. Still it never dreamt of -such a course. At the moment when the Christian faith restored to -man his lost dignity and raised him to his forfeited position, -she made herself liable for him without a murmur to slavery, -despotism, iniquities, inequalities, incomparable miseries. -<span class="pagenum"><a id="Page_60">{60}</a></span> -Not one revolutionary intention or idea, to use a modern phrase, -is to be traced near the cradle of Christianity. Christians in -the name of their faith heroically resist persecution and -tyranny, but they do not undertake to change the state of society -or of mankind. They share in it, they adapt themselves to it, -whatever its principles, forms, consequences. They do more. The -world is old and corrupt; they denounce and vigorously resist its -corruptions and vices: but they do not curse, they do not avoid -the world. They view it with indignation yet with affection, with -grief yet with hope. Rigid minds, ardent imaginations, take -fright at the sight of the world, and fly to the deserts of the -Thebais or retreat within the walls of a cloister. Brilliant -apparitions are those who impress the minds of nations, and renew -the well-nigh forgotten strife between austere and impure -passions; but these are only exceptions in the history of -Christianity, imposing and powerful indeed, but they do not -characterise the Christian religion, do not predominate in it, do -not constitute its essence and general tendency. Christianity has -made monks, yet never was a religion less monkish. Never was a -religion introduced into the world which entered more into it, -more easily accommodated itself to it, to all its phases and all -its facts. Opposed to this day in the very country which saw its -birth, Christianity spreads to the east and west, to the north -and south. -<span class="pagenum"><a id="Page_61">{61}</a></span> -It penetrates the old monarchies of Asia and the deep forests of -Germany, the schools of Athens and of Rome, the wandering tribes -of the desert; and nowhere does it disturb itself about -traditions, institutions, governments; it allies itself and lives -in peace with the most diverse societies. It knows that -everywhere and amidst all the variety of social forms it can -pursue its own work, that truly religious work, the regeneration -and safety of the soul. -</p> -<p> -In later days, after a definite victory, amidst Roman ruins and -barbarian chaos, through necessity as well as love of power, -Christianity has sought and exercised a more direct and -commanding influence over civil society; an influence sometimes -salutary, sometimes opposed to the nature of things, and often -injurious to religion itself. Yet taking things as a whole, and -setting aside some remarkable deviations, the Christian Church -has with admirable wisdom been a stranger, in her intercourse -with the world, to all narrow and exclusive spirit; has never -attached to any peculiar social <i>regime</i> her honor and -destiny. She has lived in kindly and intimate relation with the -most different governments, with social systems the most opposed, -monarchy, republic, aristocracy, democracy. Here on a level with -the state, there subordinate, elsewhere independent. Broad and -varied in her internal organization, as called for by her -external relations; always sedulous to maintain between social -and religious life, between the ideas and feelings by which men -hold to earth or ascend to heaven, that harmony by which heaven -and earth both profit. -<span class="pagenum"><a id="Page_62">{62}</a></span> -In our days, owing to the course of events and reciprocal faults, -this harmony has been profoundly affected. Religion and society -have for some time ceased to comprehend and agree with each -other. The ideas, sentiments, and interests which now prevail in -temporal life are and have often been condemned and reproved in -the name of those which pertain to eternal life. Religion -sometimes pronounces her anathemas upon the new world, and keeps -herself aloof from it. The world seems ready to abide by both -anathema and separation. -</p> -<p> -The evil is immense; it is one which aggravates all our other -ills, which takes from social order and private life their -security and dignity, their repose and hope. -</p> -<p> -To cure this evil, to bring together the spirit of Christianity -and the spirit of the age, the old religion and new society, to -end their hostility, and to induce a mutual understanding and -acceptance, is the origin of a work too little known, that called -the "<i>Universite Catholique</i>" which its authors have -continued for three years with the most praiseworthy -perseverance. -</p> -<p> -Thanks be theirs; thanks to men so truly pious, so truly -catholic, who cast over new society, over constitutional France, -a glance so equitable and affectionate. This gleam of justice -towards our day, this hope loudly declared that it will accept -eternal truth and must not be cursed in her name, is a proof of -high intelligence on their part. God forbid that with frivolous -blindness we should soothe each other with flattery. -<span class="pagenum"><a id="Page_63">{63}</a></span> -Our society has gone astray more than once on the most important -matters, and even while triumphant is smitten with a serious -disorder. And yet our time is a great time, which has done great -things and opened great destinies. This society, so stormy, so -confused, so tottering, sometimes so chimerical and arrogant, -sometimes so material and grovelling, has nevertheless done -homage and lent force to that which is most elevated and divine -within us, our intelligence and justice. Much truth is contained -in the motto of her banner; and wishing that this truth might be -efficacious; she has displayed, in order to make it penetrate -into deeds, an energy and ability which have astonished the world -and drawn it after her. Such boldness of conception, such power -of execution, such a development of mind, of passion, of -strength, so many results positive and visible obtained rapidly, -the general progress of happiness, wealth, and order, of -practical and plain justice in social relations and affairs,—is -there nought here but error? Are these the symptoms of decline? -Do we not rather recognise one of those formidable but beneficial -crises brought on by providence when desirous to renew the world? -Proclaim without reserve to society the evil it has done, the -evil it is undergoing; point out in all their extent and gravity -its errors, its faults, its omissions, its weaknesses, its -excesses, its crimes; but do not expect her to yield to injustice -or wrong. She knows what she is and what she may become. The good -she has devised, the good she has done to mankind, she would have -honoured and loved. On these terms only will she redress and -direct. -<span class="pagenum"><a id="Page_64">{64}</a></span> -She is in the right. One must seek for, listen to, and trust -severe though stern friends. Confidence should never be placed in -an enemy. -</p> -<p> -I do not think that the authors of <i>l'Université Catholique</i> -render to society all the justice it deserves; but they have no -concealed ill-will to it, no design against it. They understand -and admit the essential principles upon which it is founded, and -they try seriously and sincerely to re-establish between these -principles and catholic doctrines, a harmony which shall not be -merely superficial and apparent. Their plan is simple. After -having traced a general outline of human sciences, together with -the ties which unite them either among themselves or to the -sublime unity to which they tend, they place therein special -courses for each different science of material as of intellectual -order, and try in those courses how to make religion penetrate -into science, how science into religion, keeping both in sight, -so that they may recognise, approach, and unite with each other -in their common progress; consequently their body is a dumb -university, where all science is taught by writings according to -and in a catholic spirit, as they would be <i>viva voce</i> at a -real university, where all the professors would be Catholics, -truly devoted to their faith and their science. -</p> -<span class="pagenum"><a id="Page_65">{65}</a></span> -<p> -I have no design of entering into the scientific merits of these -courses, or of disputing all their assertions and ideas. Some, as -the "Course of introduction to the study of Christian Truths," by -M. l'Abbe Gerbet; the "Course on Christian Art," by M. Rio; the -"Course on the General History of Hebrew Literature," by M. de -Cazelès; contain real instruction, elevated and ingenious views, -and sometimes rare talent in style, and much attraction for the -reader. In a literary review joined to these "Courses" one finds -occasional articles, amongst others those by M. le Comte de -Montalembert, full of curious research and noble sentiments; -written too with a moral earnestness which pleases and touches, -even when it goes beyond what is true. It would be easy to -collect from the entire work sufficiently numerous traces of -superficial science, somewhat vague philosophy, or declamatory -literature. I might here and there detect, and this is more -important, some traces of old habits, and of that old spirit of -hostility from which the authors of the collection have in -general tried to keep themselves clear. Possibly, had I the honor -of seeing them, I might venture in the freedom of conversation to -urge them to weigh carefully in this respect their sentiments and -language, to preserve constantly between their ideas and -expressions, agreement with the general intentions which animate -them and at which they aim. Let them be in this sense strict -censors of their own work. As for me, I cannot be one; I cannot -seek underhand means as regards the execution of a great and just -idea to which I wish success. I admit of incompleteness and -imperfection, even incoherency in a human work, provided it be in -itself good, and that good predominates in its effects as well as -intentions. The pleasure of criticism is mean; and for my own -part I feel none in pointing out faults which I should like to -efface. -</p> -<span class="pagenum"><a id="Page_66">{66}</a></span> -<p> -I prefer congratulating the authors of <i>l'Université -Catholique</i> on the firmness and fidelity with which they have -remained faithful to their name and standard. In their excellent -design, and on account of the conciliatory spirit which pervaded -it, they encountered a shoal under their prow. They ran the -danger of being induced to become effeminate and enervated, to -pervert their own doctrines, the Catholic doctrines and spirit, -in order to render their accommodation more in accordance with -the ideas and spirit of the age. More than once analogous -attempts, conceived in the best intentions, have split on this -rock. It is thus that we have heard applied to natural religion -and the general spirit of religion; these maxims that the dogma -is of little consequence, the moral only being of importance, -that various creeds must be brought back to those portions which -they hold in common, and formulas and prayers be drawn up which -may suit all alike: thence the desire to transform the great -principles and facts of Christianity into symbols left to the -interpretations of philosophy; those strange efforts also to -unite the revolutionary with the religious spirit; or, lastly, -those attempts to deny, or at least consign to oblivion the past -of the Catholic church, her traditions, her customs, which ages -and events have united with her, and substitute, under the name -of Primitive, a newly invented Catholicism. -<span class="pagenum"><a id="Page_67">{67}</a></span> -False conceptions, vain endeavours, from which pious feeling and -a certain knowledge of our social state have not always been -free, but which denote little knowledge of human nature or -religion, and a superficial appreciation of the means by which -great institutions, whether religious or civil, are founded and -endure. No doubt but that Catholicism has something, has much to -do in order to adapt itself to all that is new in the world, and -to take in our social system the place and part suitable to it. -But let it be true to itself, let it not deny its origin, its -history, its doctrine, its law; let it not stoop to cowardice or -hypocrisy. It would lose its dignity which is essential to its -strength, it would fail in obtaining the new strength which it -needs. Were I not convinced that harmony may be re-established -between the old religion and modern society with truth and honor -to both, I would not counsel the attempt. God does not admit of -the possibility of falsehood in such high positions for such -great objects. -</p> -<p> -Let, then, <i>l'Université Catholique</i> proceed in its course -of exact and scrupulous orthodoxy. It is said, I hope truly, that -she has many of the clergy for readers. They should be on their -guard against attacks on these points. Sometimes, despite -appearances of moderation, the attempts succeed, and strike a -blow on the vital conditions of their existence. By others they -are drawn into the very passions and pursuits from which their -mission is mainly intended to keep mankind. Generally such have -hitherto had but little success. -<span class="pagenum"><a id="Page_68">{68}</a></span> -The most recent example, that of M. l'Abbé de Lamennais, has -eventuated in one of the most melancholy spectacles of error and -fall that man can present. Surely there are here just reasons for -distrust and hesitation. The authors of <i>l'Université -Catholique</i> are clearly aware of it themselves; for they have -been careful to keep themselves clear of these unhappy flights, -and to remain, in their own words, "immovably attached to the -rock of the Church." They doubtless are so from conviction and -duty. They should also be so from prudence, and attend to all the -sentiments, scruples, and susceptibilities of the Catholic -portion of the public. It is this public especially whom they -address, it is the public whom they wish to enlighten, satisfy, -reassure, and reconcile with the true progress, the accomplished -facts and necessities of our time. That is really the great -service wanted by modern society. Let them never lose sight of -this essential end. And as to that part of the public which is -ruled by the spirit of the age, no doubt their language should -reassure and quiet it also, and draw it back to religion, for it -has very justly its own susceptibilities and distrusts. But let -not the authors of <i>l'Université Catholique</i> deceive -themselves; they will inspire the public with the greater respect -and confidence according as they are themselves found serious and -faithful. The public will be the more easily attracted to -religion, as she presents herself stable and lofty; for, in the -uneasiness which is now prevalent, the public aspire to something -fixed and elevated, despite of the passions which still keep it -wavering and abased. -</p> -<span class="pagenum"><a id="Page_69">{69}</a></span> -<p> -Whilst in Catholicism this new religious and social movement, of -which <i>l'Université Catholique</i> appears to be the most -serious manifestation, is beginning, an analogous work is going -on in the other Christian communions, and reveals itself by -remarkable signs. For many years something fruitful and active -has been at work in French Protestantism. Almost immediately -after the establishment of peace and international relations in -1814, the English dissenters, struck by the languid state of -religion in France, and animated by faith and a strong desire for -proselytism, undertook the task of awaking amidst their -continental co-religionists the religious spirit, or, more -precisely, Protestant Christian feelings. Journeys, -correspondence, publications, sermons, pious associations—of -which some, as the Bible Society, the Society for the Propagation -of the Gospel, the Religious Tract Society, possess extent and -notoriety—were the instruments used to forward their design; a -design which excited and still excites in French Protestantism -some trouble and embarrassment. The established Protestant church -was moved. Indifference took offence. Toleration and reason felt -some alarm. Impressions not altogether at first void of reason; -facts which deserve observation and watchfulness, but of which -the importance in our society, and with the guarantees of our -laws and customs, is, in my opinion, much less than that of the -religious feeling which roused them, and its character and -results. -<span class="pagenum"><a id="Page_70">{70}</a></span> -The Christian faith, the real and profound faith in the -constituent dogmas of Christianity, is springing up again amidst -Protestants, but accompanied by that liberty and assiduous search -which alter the form of unity but keep up religious vitality; -which cares less for the government of men's minds than for the -internal life of their souls. This life has its instincts, its -imperious and everlasting wants. There is no indifference, no -authority, which does or can abolish or cause to be long -forgotten the essential and eternal problems of our nature and -destiny. Whence does evil spring in the world and in ourselves? -How is it to be escaped? Is our own liberty sufficient? Is God's -power over and in us needed? What are the relations here below -and hereafter between God and our souls? What lot awaits us -beyond this life, and how far do our resolutions and actions -influence it? This is the definite and practical object of -religion. These the questions to which mankind has, through all -ages, in all the earth, in every condition, in the confusion of -controversy, in the secret heart desired and asked an answer. -This is promised to him by Christianity. The dogmas of that faith -are replies to these questions, so vital to man generally and -individually. These replies are contained in Christian books, and -are succeeded by the precepts, the consolation, and the hopes -which flow from them. To seek them there, to read them, to draw -continually from that spring the means of opposing the evil -inclinations, the passions, the weaknesses, the disquiet, the -langour of the soul, thereby sustaining it in this world and -regenerating it for eternity; such is the Christian Protestant -spirit, the spirit which is again animating the French -Protestants; the spirit which has had and may again have its -faults, like all great ambitions and all great aspirations of the -human soul, but which is nevertheless a spirit of true piety and -true morality; which suffices for our most exalted intellects, -and exercises for all, in all, the most salutary influence over -our inward dispositions and outward actions. -</p> -<span class="pagenum"><a id="Page_71">{71}</a></span> -<p> -Many periodical works, amongst them the <i>Semeur</i>, [Footnote -3] and the <i>Archives of Christianity in the XIX. Century</i>, -are devoted to this spirit, and seek to satisfy and spread it. -</p> -<p class="footnote"> - [Footnote 3: The <i>Semeur</i> has ceased to appear.] -</p> -<p> -In them all publications, all the incidents which belong at home -or abroad to Christian life, are examined, commented on, debated -with a reality and earnestness of conviction always rare, but now -especially so. Men of rare ability, too, and first of all M. -Vinet, professor of French literature at Lausanne, write for the -<i>Semeur</i>, and often with the most distinguished talent. I -might find in these works, even without going very deeply into -the question of their doctrines, some traces of political -radicalism, very injurious to religion; and also, in matters of -religion, traces of a severe and somewhat exclusive spirit, -which, when dominant, tends to sectarianism and fanaticism. But -clearly here as elsewhere the good spirit of the age, the spirit -of light, of justice, and universal benevolence will every day -make its way; will clothe the religious spirit of ideas and -sentiments in words which will suit them admirably, but which -they have not always worn. -<span class="pagenum"><a id="Page_72">{72}</a></span> -And thus here as elsewhere I prefer dwelling on what is good to -what is evil. When the movement which is good preponderates, I -believe in its power; I trust to it, strenuous as may be the -opposition, tardy as its progress may appear. -</p> -<p> -Have we not besides, in liberty, liberty of conscience and -speech, the most certain and efficacious of guarantees against -fanaticism and religious despotism. <i>L'Université -Catholique</i> maintains, and will unceasingly uphold the maxims, -traditions, and laws of Catholicism. At her side, the spirit of -Protestantism reveals herself full of faith and vigour. And as in -the bosom of Protestantism the <i>Semeur</i> and the <i>Archives -of Christianity</i> do not express the feelings of all, other -collections—the <i>Protestant Review</i>, the <i>Free -Enquiry</i>, the <i>Evangelist</i>—labour to make clear and -nourish another idea, more scientific, more attached to modern -notions and a national church, more occupied in enlightening than -deeply stirring the mind. -</p> -<p> -I do not doubt but that, in this fresh springing up of different -beliefs, men interested in their success, and the different -sections of the public whom they address, reciprocally inspire -but little mistrust or disquiet; that the remembrance of ancient -dislikes, ancient animosity still lurk in many a heart, and may -break out afresh. It may be occasionally discerned, with all its -want of reflection and its harshness. However, take it -altogether, the spirit of antipathy and contest, which has so -long prevailed in the religious sphere, is becoming weaker and -less common. -<span class="pagenum"><a id="Page_73">{73}</a></span> -Each creed is more occupied about itself than about others; more -anxious to impress the hearts that are inclined to its reception -or have received it, than quarrel with those who maintain their -own belief. This is the natural result of liberty, and the check -imposed on every belief by the civil power which sustains it. It -is also the most favourable condition for the very creeds -themselves, as obliging them to proceed directly towards their -true object, and prevents them from turning aside to alter or -lower themselves in despotism or rebellion. -</p> -<p> -The spirit of religion comes again into the world to conquer but -not to usurp. Religious creeds rise and increase together, at -once free and contented; free to elevate themselves, to elevate -souls to heaven, restrained by their mental liberty and by the -independence of the civil power. Let us honor the community in -the bosom of which such a sight is possible! It needs, it -absolutely needs that religion should step in to purify and -strengthen it; but religion can do her work there without -dishonor or sacrifice, and when she can, it becomes her bounden -duty to do so. -</p> -<br> -<span class="pagenum"><a id="Page_74">{74}</a></span> -<br> -<span class="pagenum"><a id="Page_75">{75}</a></span> -<br> - <h2>Essay III. -<br><br> - Catholicism, Protestantism, And Philosophy In France.</h2> -<br> -<span class="pagenum"><a id="Page_76">{76}</a></span> -<br> -<span class="pagenum"><a id="Page_77">{77}</a></span> -<br> - - - <h2>Catholicism, Protestantism, And Philosophy In France. -<br><br> - (<i>July</i>, 1838.)</h2> -<br> -<p> -It is of Catholicism and Protestantism, not of religion or even -Christianity in general, that I wish to speak. -</p> -<p> -I regret that I cannot find a word to suit me better than -<i>Philosophy</i>. The nature of things forbids it. But in order -to make myself at once and clearly understood, I hasten to say -that I here call <i>Philosophy</i> every opinion which disclaims, -under whatever name or shape, any faith as restrictive of human -thought, and which leaves thought, in religious matters as in all -others, free to believe or not to believe, and guide itself by -its own authority. -</p> -<p> -It is also of France, and France alone, that I speak. The -condition of Catholicism, Protestantism, and Philosophy is not -the same in France and elsewhere, after our moral and social -revolutions, as it is in countries which have not undergone such -changes. I wish to say nothing but that which results from and -applies to precise facts. The time has arrived in such matters -for dealing with real facts, and setting aside general terms -which avoid the questions they affect to settle. -</p> -<span class="pagenum"><a id="Page_78">{78}</a></span> -<p> -I am convinced that Catholicism, Protestantism, and Philosophy, -in the bosom of the novel state of society in France under the -Charter, can live peaceably, both as regards themselves and -society; in peace not only material but moral, not only -obligatory but voluntary,—without submission, without -abasement,—both with truth and with honor. -</p> -<p> -I wish to prove it. -</p> -<p> -I repeat my first position. This peace must be established; it is -necessary. -</p> -<p> -Look at the state of things. -</p> -<p> -Catholicism, Protestantism, Philosophy, and modern French society -can neither destroy one another, nor change nor remodel -themselves as they wish. -</p> -<p> -They are facts, old, powerful, living, and indestructible from -the remotest times. They have resisted the longest and most -severe trials, ages of order and days of chaos. -</p> -<p> -For ages has new France, the France of the Charter, been forming -itself and increasing. Every thing has opposed it, yet everything -has contributed to its triumph, the church, nobility, royalty, -the court, the greatness of Louis XIV., the inactivity of Louis -XV., the wars of the empire, the peace after the restoration. She -has surmounted even her own faults, as well as the efforts of her -enemies. -</p> -<span class="pagenum"><a id="Page_79">{79}</a></span> -<p> -Catholicism was born at the same time and in the same cradle as -modern Europe. It has associated itself with all the labours of -European civilization. It has survived all its transformations. -In our own days it has sustained the most terrible shock that has -ever been encountered by a creed and a church. It has been raised -up again by the hands of the very destroyers themselves. It -appears again. Enter the family circle, traverse the country, -then will be seen what the power of Catholicism is, in spite of -the lukewarmness of many of the faithful members—even of many of -the priests. -</p> -<p> -The lot of Protestantism in France has been hard. It has had -against it the king and the people, the literati of the -seventeenth, the philosophers of the eighteenth century; at one -time it appeared as if extirpated by Catholicism, at another as -absorbed by philosophy. It has yielded neither to persecution nor -ridicule. It still exists, and is no sooner restored to liberty -than it exhibits all its ancient fervour. -</p> -<p> -As for Philosophy, she has sustained many checks amidst her -triumphs. It is easy to set forth her follies and mistakes. She -has much to amend in what is past, but nothing to fear for the -future. Most of the principles which she proclaimed have become -rights. The rights have become facts. The new social condition to -which philosophy has given rise will not be more averse to her -than the old one which she has overcome. -</p> -<p> -These are all clearly powers full of life, and which a long -futurity awaits. They have struggled roughly but in vain. They -have been unable to destroy each other. -</p> -<span class="pagenum"><a id="Page_80">{80}</a></span> -<p> -They will neither change or perish. No doubt they will modify -themselves according to their new position. They will listen to -reason. They will bow to necessity, but without renouncing their -principles or sacrificing their nature. They can make no such -concession. What characteristics and vitality they have must -remain. To renounce this would be to die. -</p> -<p> -Thus, without metamorphosis and as God and time have made them, -are these powers called to dwell side by side under the same -social roof. -</p> -<p> -What will happen if they do not live in peace, sincere peace? -</p> -<p> -Shall we again see the old wars which our fathers have seen? -</p> -<p> -War between Catholicism and Protestantism? Between religious -creeds and philosophy? Between the Church and the new-modelled -State? Shall we see a revival of every fanaticism, lay and -clerical, philosophic and religious? -</p> -<p> -It is not likely. Here and there, indeed, in books, in -newspapers, even in the gravest publications, hints are given of -such a restoration of things: attacks by Catholics on Protestant -impiety, by Protestants against popish idolatry, by devotees -against reason and its lights, by philosophers against faith and -the clergy. A war of words, often sincere, frequently cold, -always powerless. Doubtless, the old leaven of hatred and war, -deep laid in every human heart, still exists, but it will no more -arouse society. Customs as well as laws will prevent this. Even -the inclination will soon fail those most anxious for it. -<span class="pagenum"><a id="Page_81">{81}</a></span> -The voices which still preach this strife, passionate, radical, -and mortal, either of Christian communities between themselves, -or of Philosophy against Christianity, are the voices of dying -men, already deserted on the battle-field where they persist in -staying. This is rather what will happen. -</p> -<p> -Living neither in peace nor at war, forced to admit vicinity -without friendship, and distrust without violence, Catholicism, -Protestantism, Philosophy, and in their train society in general, -will descend, grow cold, and languish. The dignity and power -which spring from truly moral communications will be equally -wanting in all. A dry and barren spirit will prevail in relations -which are purely official and matters of routine; and we should -see spreading and strengthening itself, becoming permanent and in -some sort legally consecrated, that spirit of indifference at the -same time disdainful yet subordinate, cold yet insecure. This is -the lot of societies which are kept together by the bond of -administrative regulations alone, void of moral life, that is, of -faith and devotion. -</p> -<p> -Was it then to arrive at this state of things, that for ages -human genius displayed itself so gloriously in our country? Was -it to end at last in this degradation that all the great creeds, -all the moral forces, have contended with so much eagerness and -glory for the empire of our society? -</p> -<p> -They must save it and themselves from this disgraceful peril. -They must accept, respect, and loyally serve the new social -state; they must learn to live amicably together in its bosom. -</p> -<span class="pagenum"><a id="Page_82">{82}</a></span> -<p> -I say <i>they must!</i> It is an immense point in a great work to -look upon success as indispensable and vital. The feeling of -necessity gives to those whom that necessity pleases, much power; -to the opposite party much resignation. A passionate desire -supports even more than it deceives. And here there is indeed -room for such a desire; for, during a long future, the honor and -moral repose of society are at stake. It cannot remain in this -state of apathy and uneasiness in which the mind languishes and -exhausts itself. Man desires for his soul more activity and more -security, a firmer ground, a higher flight. The true agreement of -the great intellectual powers can alone grant him these. -</p> -<p> -How can this be accomplished? -</p> -<p> -I grapple at once with the more notorious and serious of the -difficulties,—the nature of Catholicism and the conditions of -its agreement with the new state of society which has attacked -it, and been in its turn so roughly attacked. -</p> -<p> -I set aside, too, without hesitation, the questions of religion, -properly so called; questions which concern the dealings of God -with man, questions about the safety of the human soul. -</p> -<p> -Not that I look on them with indifference, or that their -importance is not now as it has always been, overwhelming and -immense. It ought, on the contrary, to be frequently repeated, -for in our day it has been too much forgotten, and it is the real -object, and substance, nay, the essence of religion. The moral -quality, the rule of conduct for man in his relations with man, -is important. -<span class="pagenum"><a id="Page_83">{83}</a></span> -The mental calm and resignation of men in the trials of life is -important. The Christian religion teaches these, and thence its -great position upon earth and in society. But it does more, it -goes far beyond human society and this world. It binds man to -God, it reveals to him the secret of this awful tie, it teaches -him what he ought to believe and do in respect to his relation to -God and his prospect of eternity. Imperishable things from which -man may turn aside his gaze, but which do not disappear from his -nature; sublime wants from which he cannot free himself, though -he may mistake and deny them—the law of these things, the -satisfying of these wants, that is to say, the dogma and its -consequences, constitute the Christian religion, the first which -has really understood and embraced its object. -</p> -<p> -But in these questions and in the dogmas which reply to them, -nothing can now arouse between Catholicism and civil society -either conflict or embarrassment. In this matter, the State -proclaims not only the liberty but the right of the church, and -declares itself absolutely incompetent to interfere. And here -lies whatever truth exists in that deplorable and confused saying -which has excited so much comment, "<i>The law is -atheistical</i>." Surely not so. The law is not atheistical. How -should it be so? Is the law a real living being, a being with a -soul which approaches to or recedes from God, which may be lost -or saved? "Human societies," says M. Royer Collard, "live and die -on the earth, there they fulfil their destinies." But they do not -comprehend man as an entire. -<span class="pagenum"><a id="Page_84">{84}</a></span> -After he has bound himself to society there still remains to him -the noblest part of himself, the high faculties by which he -raises himself to God, to a future life, to unknown good in an -invisible world. We, as individuals, as beings endowed with -immortality, have a different destiny from states. -</p> -<p> -And it is on this account that the State should not interfere -with that other destiny. As its nature and aim are different from -her own, as the two have nothing in common, to interfere must -produce confusion and usurpation. -</p> -<p> -That which the state now proclaims was taught to it by the -Church, the Catholic Church. During centuries when the state -wished to interfere in matters of opinion and salvation, did not -the Church distinctly reject such pretensions. And how did she do -so? By the distinction of temporal and spiritual, of terrestrial -and eternal life, that is, by the incompetence of the state to -deal with the relations of the soul with God. -</p> -<p> -And the Catholic Church was right in sustaining this principle, -the forgetfulness of which has cost her much. How did she lose a -portion of her empire? How came Henry VIII. amongst others to -separate from her? By proclaiming the temporal power competent to -matters of faith and salvation. Let Catholicism go back to the -sixteenth century, to the history of the reformation. It is by -the confusion of the two powers, by this religious competence of -the state, that she has suffered the rudest shocks. -<span class="pagenum"><a id="Page_85">{85}</a></span> -The Catholic Church has no more dangerous enemies than lay -theologians, whether princes or doctors. -</p> -<p> -They are the more dangerous foes because religious motives are -not those which alone may animate them, and lay usurpations in -matters of faith have often served as a veil to the most worldly -interests. Had the religious incompetence of the state always -been acknowledged, the church would not so often have seen her -property as well as her power in danger or lost. -</p> -<p> -She has henceforth nothing similar to fear. Usurpation is on both -sides forbidden. Her kingdom belongs to herself alone; she -possesses it completely and securely. -</p> -<p> -On this side, the great side of Christian religion in this world, -peace is easy and may be sincere between Catholicism and the new -social state. -</p> -<p> -Let us see where the real difficulty exists. -</p> -<p> -The government of the Catholic Church is a power invested in her -own domain, and in matters of faith and salvation, with the -character of infallibility. -</p> -<p> -I put aside, great as they are, all secondary questions, such as -the knowledge of the conditions and limits in which infallibility -exists, to whom it belongs, to the Holy Seat or to Councils, or -to the Holy Seat and Councils united. I look to the one principle -which is found in every combination and form of Catholic belief. -</p> -<p> -The principle itself is founded on the perpetuity of divine -revelation, faithfully preserved in the church by means of -tradition, and renewed when needful by the inspiration of the -Holy Spirit, which ceases not to descend on the successor of St. -Peter who was placed at the head of the church by Jesus Christ -himself. -</p> -<span class="pagenum"><a id="Page_86">{86}</a></span> -<p> -This is the essential and vital principle, the base and summit, -the Alpha and Omega of Catholicism. -</p> -<p> -Against a power of such a nature and origin, where it really -manifests itself, all discussion, resistance, and separation are -unlawful. -</p> -<p> -The new state of society and constitutional France has its -principle also, which has become that of its government. -</p> -<p> -All human power is fallible, and must be controlled and limited. -</p> -<p> -Every human society has the right of controlling and limiting, -directly and indirectly, in such and such measures, and under -such or such form, the power which it obeys. -</p> -<p> -I do not soften the problem. I set forth the two principles. They -are essentially different; they are said to be hostile. -</p> -<p> -They would be so indeed, could they meet and display themselves -in the same sphere. But here I find the remedy I sought. -</p> -<p> -When ages ago the church so loudly and vehemently insisted on the -distinction of the spiritual and temporal, she was acting in the -interest of her own dignity and founding her own liberty. She was -doing more. She thereby maintained the dignity of man, and laid -the foundations of liberty of conscience. -</p> -<span class="pagenum"><a id="Page_87">{87}</a></span> -<p> -The separation of spiritual from temporal, the doctrine of the -church; and the separation of the religious and civil state, the -doctrine of our constitutional regime; the independence of -religious society in matters of faith, conquered by the church in -the earlier days of modern Europe; and liberty of conscience, a -victory achieved by modern society,—have one and the same -principle at the root. The application and form may be different, -the origin and moral signification entirely agree. -</p> -<p> -Hence the means of peace and harmony between Catholicism and our -new society. -</p> -<p> -Suppose that the two principles, the separation of spiritual and -temporal, of the religious and civil state, were (and it is -possible, since at the root they agree) sincerely and completely -allowed, respected and practised by church and state; whence -would the conflict spring? -</p> -<p> -The Catholic church would loudly maintain her infallibility in -the religious sphere, that is, as regards the connexion between -spiritual power and the faithful. The state would insist upon -liberty of conscience and thought in the social sphere, that is, -in the relations of the temporal power with the citizens. Each -power would advance according to its principles, parallel, and -without collision. -</p> -<p> -What then is the obstacle? -</p> -<p> -It is rather historical than reasonable. It arises from the -passed deeds and ancient life of the two powers, rather than from -their essential principles and actual relations. -</p> -<span class="pagenum"><a id="Page_88">{88}</a></span> -<p> -The separation of the spiritual and temporal originates in the -chaos of the middle ages. It sprung from thence, as the sun -appears through a dark and stormy sky. Principles and powers, -ideas and situations, all have been in our Europe wonderfully -obscure, confused, incoherent, incomplete. There has long been a -depth of temporal affairs mixed with spiritual, spiritual with -temporal, in the existence and constitution of the church and -state. Hence the temptations and attempts, both frequent and -terrible, at reciprocal usurpation. The confusion of facts and -violence of passions struggled incessantly against the principle -which strove to restrain them. -</p> -<p> -That is the lot of truth here. It is boasted of but disdained, -invoked yet rejected, at once admitted and proscribed; here -supreme, there powerless. Man deserves no better, the world fares -no better than that. -</p> -<p> -However, after many efforts on certain memorable days some truth -does detach itself, and rises so high that she shines brightly -and commands respect. -</p> -<p> -The separation of the spiritual and temporal has had this -fortune. Church and state, bishops and philosophers, opinion and -law have contributed in turn to secure it for her. It is a -principle now so well established amongst us, that neither -persons nor things, neither mind nor art, could be kept long -clear from its influence. -</p> -<p> -Since the great ambitions which have disturbed the world be but -foolish pretensions, it behoves them carefully to avoid the last -risk they can run, that of becoming ridiculous squabbles. -<span class="pagenum"><a id="Page_89">{89}</a></span> -Let the two powers, instead of painfully lowering themselves to -seize though but for a few days, some fragments from the past -confusion, admit fully both as regards right and deed their -mutual incompetence; let each establish itself firmly in its -special sphere, let each loudly proclaim its principle—the -Catholic church, its infallibility in religious orders; the -State, the liberty of thought in social concerns. Not only will -they then live in peace, but they will respect and serve -themselves really in spirit and in truth, and not in a -superficial appearance which is unworthy of both. -</p> -<p> -I say they will respect each other in spirit and in truth, and I -regret that I can but glance at the subject. Certainly, setting -aside all faith and law, the vital principle of Catholicism, the -religious infallibility of the church,—and the vital principle -of our civil society, the liberty of conscience and -thought,—have a right to the respect, the former of the boldest -thinkers, the latter of the most pious and the strictest minds. -But I have not room here to enter suitably on such a question; I -may attempt it some day. -</p> -<p> -As to the practical benefits of a true pacification to the -Catholic Church and to constitutional France, they are immense. -What is the prevailing ill of our temporal society? -</p> -<span class="pagenum"><a id="Page_90">{90}</a></span> -<p> -The weakening of authority. I do not allude to that strength -which insists on being obeyed. Never had power greater command of -it; never perhaps so much. I allude to that authority recognized -beforehand on principle in a general way, received and felt as a -right which is not obliged to resort to force; that authority -before which the spirit bows without abasement of heart, and -which speaks from on high with the influence not of constraint, -but nevertheless of necessity. -</p> -<p> -That is truly authority. It is not the only principle of the -social state. It does not suffice for the government of men. But -without it nothing will suffice; neither argument unceasingly -persevered in, nor well-understood interest, nor the material -preponderance of numbers. Where authority is wanting, whatever -the force, obedience is precarious or mean, even near the extreme -of rebellion or of servility. Catholicism has the essence of -authority; it is authority itself, systematically conceived and -organised. It lays it down in principle, and puts it in practice -with great firmness of teaching, and a rare intelligence of human -nature. -</p> -<p> -Did this spirit prevail in our society, or did it lean towards -it, there would be need to seek elsewhere counterbalances and -limits. But the danger is clearly not there; and whilst our -institutions and manners cherish in us the spirit of individual -independence in thought as well as life, it is a great blessing -to society, to its morality as well as its repose, that other -causes, other methods of teaching maintain the principle of -authority and the spirit of internal submission. -</p> -<p> -"I learnt in the army what one learns no where else—respect;" -said an old retired non-commissioned officer of the Imperial -Guard, in 1820. -</p> -<span class="pagenum"><a id="Page_91">{91}</a></span> -<p> -Catholicism is the greatest, the most holy school of respect that -the world has ever seen. France was brought up in this school, in -spite of the ill use which human passions have often made of her -precepts. The abuse is now little formidable; the benefit ought -to be great, for we have great need of it. -</p> -<p> -Catholicism itself is suffering at present from a grievous -malady. -</p> -<p> -This is the prevailing coldness and routine, the predominance of -form over foundation, of external practice over internal -feelings. -</p> -<p> -This arises from the often hypocritical incredulity of the -eighteenth century, not very distant from the nineteenth; and -also from the preponderance, which has long been excessive, in -the church, of the government over the vital principle, of -ecclesiastical authority over religious life. -</p> -<p> -Some analogy existed in this respect between the church and state -in the last century. On both sides power was afoot with its old -organization, in the hands of its former possessors; but amongst -the subjects there was little faith and little love. -</p> -<p> -What is it, nevertheless, that has saved Catholicism from -shipwreck? It is that it was a popular religion and faith. The -Catholic government yielded, the Catholic people survived. M. de -Monlosier was right; in our days, too, it was the cross of wood -which saved the world. -</p> -<span class="pagenum"><a id="Page_92">{92}</a></span> -<p> -The safety is yet incomplete. The church has risen, but many a -soul languishes. Catholicism needs faith, a more inward and -lively faith. -</p> -<p> -It is the vague and ill-regulated feeling of this want, which has -for some time inspired those dreams of absolute independence, of -rupture between church and state, those shiverings of the fever -of democracy, which, under the name of M. l'Abbé de Lamennais, -have scandalised the faithful and made the indifferent smile. -</p> -<p> -Mad, shameful dreams which urge Catholicism to abjure her -principles and history, to hand herself over to the contagion of -modern evil and to dishonour while she destroys herself. -</p> -<p> -It is not in such devious ways that Catholicism will find -religious life. This will, on the contrary, be found by her -remaining faithful to herself in the new position frankly -accepted. This position is worthy, strong, favorable to the -progress of faith and fervour. It possesses towards the state a -fair measure of liberty and alliance, towards the faithful the -suitable independence as well as the needful intimacy; no evil -hopes, no worldly distractions, nothing which can render zeal -impure or even suspected; but nothing, on the other hand, which -attacks the traditions or customs of the Church, nothing which -tends to deprive it of the august character of elevation and -stability. The Catholic Church is thus placed in constitutional -France; and success, religious and social, belong to the use of -proper measures, as by proper measures success is certain. -</p> -<span class="pagenum"><a id="Page_93">{93}</a></span> -<p> -The situation of Protestantism is more simple: some persons even -affect to consider it more favourable. The general feeling which -prevails in our days, our political and domestic alliances, the -analogy of principle between constitutional France and Protestant -England, all seem to say that Protestantism is in favour. There -are some even who pretend to the discovery of a plot to make -France Protestant. -</p> -<p> -This does not deserve even a passing remark. -</p> -<p> -There was a time, not very distant, when Protestantism did not -seem so well placed in France. I do not speak of the Restoration; -even under the empire it was often said that Protestantism had a -republican tendency, that her maxims were contrary to stability -and power. The spirits of Protestantism and revolution were -considered as related. -</p> -<p> -This is still repeated. It has become a party theme; and -Protestantism is perseveringly represented as incompatible with -social order, peaceful dispositions, and monarchy. -</p> -<p> -Happily, Protestantism is not a thing of yesterday in Europe; it -appeals to history and facts for a reply. -</p> -<p> -If there be any where three countries which, for fifty years, -amidst the overthrow of ideas, states, and dynasties have given -striking proofs of affection for their institutions and princes, -for the conservative and monarchical spirit, they are assuredly -England, Holland, Prussia—three Protestant countries, -<i>the</i> three Protestant countries <i>par excellence</i> in -Europe; countries, too, wonderful for order, for industry, and -for prosperity; countries which greatly conduce to the power and -glory of modern civilization. There can be no more decisive -answer to the worn out declamations of ancient party spirit, nor -do they deserve more ample discussion. -</p> -<span class="pagenum"><a id="Page_94">{94}</a></span> -<p> -French Protestantism is peculiarly free from this ridiculous -reproach. It has not been remarkable for receiving too much -protection or justice. It enjoys them as a new acquisition, with -modesty and gratitude. Never was a religious society disposed to -evince towards the civil power greater deference and respect. -</p> -<p> -Protestantism, by a singular amalgamation, has been blamed for -too much deference even in this respect. It has been accused of -lowering religion, and making the church subservient to the -state. This, it is said, is the consequence of the fall of the -ecclesiastical hierarchy, the great governing power of the -Catholic church, which Protestantism has attacked. Thus the -division between spiritual and temporal has disappeared; the -spiritual has fallen under the yoke of the civil power. -</p> -<p> -I have already said sufficient of the separation of spiritual and -temporal, to avoid the suspicion of thinking ill of it. It is one -of the most glorious forms which, in modern Europe, the -independence of thought and faith has assumed. It is the -principle in virtue of which Catholicism must, in the midst of -modern institutions and ideas, assume a worthy and secure place. -</p> -<span class="pagenum"><a id="Page_95">{95}</a></span> -<p> -But in spiritual as in temporal order, it is necessary that -liberty have but one aspect and be exclusively attached to this -or that combination. Religion has more than one method of -preserving her dignity and independence; God plants it and causes -it to prosper in more than one soil, in more than one climate. -</p> -<p> -In fact, taking things together, faith has been strong, and -conscience has displayed itself with energy in Protestant -countries, in spite of the doubtful lines of demarcation between -the two domains, and the too frequent intervention of the civil -power in religious matters. -</p> -<p> -This is because the civil power has never made religious matters -its chief concern. Politics, governments, properly so called, -have absorbed its attention and power. Sooner or later, it has -ended by leaving consciences to themselves; it has, at all -events, left the reins more loose and the field more free than -has been the case in Catholic countries, where there has been a -power devoted to the sole task of ruling spiritual society. -</p> -<p> -Thus, too, there is in every society, political or religious, a -certain intimate and permanent tendency which gets the better of -all forms of organization and all accidents of situation. -Protestantism sprang from free enquiry. It is her standard. It -has never been abandoned by her, whatever share she may have -taken in the civil rule; I will go so far as to say, the civil -despotism. In short, human thought, in religion as in every other -matter, has displayed itself with infinite activity and freedom -in Protestant countries. -</p> -<span class="pagenum"><a id="Page_96">{96}</a></span> -<p> -Do we forget, besides, the first and most powerful cause of -spiritual independence? It is that Protestantism,—she cannot -avoid it,—admits into her bosom great differences of faith and -practice, dissents, separations, sects in short. She may have -often condemned and persecuted them, but she has never deemed -herself obliged to curse and extirpate them. They have lived and -multiplied under Protestantism, in the teeth of the national -church; ill-treated, humiliated, but never forced from some last -retreat; always, to a certain degree, protected by the spirit of -free enquiry, its examples and recollections. This affords a -strong pledge for liberty of conscience, and opens an asylum to -all who may have been attacked or vexed on account of their faith -by the civil power. If the Anglican church has, with some -justice, though much exaggeration, been accused of complaisance -towards the temporal sovereign, the English dissenters have, on -the other hand, unceasingly proclaimed their haughty independence -of her. The shield which the Catholic church has found in the -separation of the spiritual and temporal, has been found by -Protestantism in the freedom, even though incomplete, of -religious dissent and the multiplicity of sects. -</p> -<p> -And as a just reward for this dawn of liberty, the Protestant -sects are not so widely severed as they appear to be from the -national Church and the State. Persecuted, irritated, even -rebellious, they have nevertheless strongly adhered, with hidden -yet deep feeling, to the common centre of belief and the public -destiny. An ardent Puritan was, under Queen Elizabeth, sent to -the pillory and condemned to have his hand cut off. -<span class="pagenum"><a id="Page_97">{97}</a></span> -The hand falls; with his left, he raises his large hat, crying -"God save the Queen!" Almost invariably in critical -circumstances, when the vital interests of the national religion -or of the country appeared to be compromised, the English -dissenters have rallied round the state, and though forsaking her -religious banner, have still served her with exemplary devotion. -</p> -<p> -I have little taste for sectarian spirit, but never should -Protestantism when in power set up as a national church, and -treat dissenters with rigour or disdain; for it owes in part to -them the maintenance of its dignity, as well as the fervour of -faith and the progress of liberty of conscience. Above all, never -should our constitutional monarchy trouble itself about dissent, -should it one day arise, in French Protestantism. It could not -possess political importance, or tend to weaken the tie which -binds the Protestants of France to the new social condition and -its governing power. -</p> -<p> -Protestantism, while free from political danger, has, in a purely -religious point of view, much good to do in France; not by -drawing France to her standard, by converting her, to use the -customary phrase. Conversions on either side are and will -henceforward be few, and the importance which some persons attach -to them as a matter of joy or regret is somewhat puerile. It is a -step and a most important step for the individuals, but one of no -social moment. France will not become Protestant. Protestantism -will not become extinct in France. One reason among many is -decisive. -<span class="pagenum"><a id="Page_98">{98}</a></span> -The struggle of these days of ideas and empire is not between -Catholicism and Protestantism. Impiety and immorality are the -enemies which both have to resist. To restore the spirit of -religion is the work to which both are called. The work, like the -evil, is immense. A slight probing of the wound, a short but -serious glance at the moral state of the masses of men, whose -minds are so fluctuating, whose hearts so empty, who desire so -much and hope so little, who pass so rapidly from the excitement -of fever to mental torpor,—and the observer will be penetrated -with sadness and alarm. Catholics or Protestants, priests or -laymen, be ye whom ye may, do not, if believers, be uneasy about -each other; reserve that for those who believe not. There is the -field for work, there the harvest. The field is open to -Protestantism as to Catholicism; work will not be wanting to -either; each has the aptitude and peculiar qualities to enable it -to labour with success. -</p> -<p> -We suffer from very different moral complaints. -</p> -<p> -Some are above all things wearied and disgusted with the -uncertainty and disorder of men's minds. They need a harbour -sheltered from every point, a light which is ever steady, a -guiding hand which never trembles. They ask from religion rather -support to weakness than aliment for activity. They require her, -while elevating, to sustain them; while touching their hearts, to -keep down their understandings; while animating their inward -life, to give them at the same time, and above all else, a deep -sense of security. -</p> -<span class="pagenum"><a id="Page_99">{99}</a></span> -<p> -Catholicism is wonderfully adapted to this frame of mind, now so -common. She has gratifications for desires, remedies for -suffering. She knows how at once to subdue and to please. Her -grasp is strong, her prospects full of charm for the imagination. -She excels in occupying while soothing the soul, which she suits -after periods of great fatigue; for without leaving it cold or -idle, she saves it much trouble, and undertakes for it the burden -of responsibility. -</p> -<p> -For another class of minds, though also suffering and separated -from religion, more intellectual and physical activity is -required. They too feel the need of returning to God and the -faith; but they are used to examine everything themselves, and -only to receive that which they acquire by their own labour. They -wish to shun incredulity, but liberty is dear to them; there is -in their religious tendency more thirst than lassitude. To such, -Protestantism may gain access, for while it speaks to them of -piety and faith, it encourages and invites them to make use of -their reason and liberty. It has been accused of coldness. That -is a mistake. In ceaselessly appealing to free and personal -examination it takes deep root in the soul, and becomes easily an -inward faith, in which the activity of the understanding keeps up -instead of extinguishing the fervour of the heart. And hence its -connexion with the modern spirit, which formerly in its youth was -at the same time reasoning and enthusiastic, eager for conviction -as for liberty, and which, despite its momentary quiescence, has -retained its old nature and will infallibly resume its double -character. -</p> -<span class="pagenum"><a id="Page_100">{100}</a></span> -<p> -Catholicism and Protestantism must never lose sight of our system -of society, for it is on this that they must work. Let each of -them appeal to it in its own way, looking for and attending to -the wounds or wants for the cure or satisfaction of which they -are best calculated. That is their true, their efficacious and -disinterested mission, not looking at each other and seeking a -renewal of controversy. -</p> -<p> -In general, I believe controversy is but of little use, and has -little religious effect. In every age it has taken but a small -part in the triumph of great moral truths. They establish -themselves, especially at their first appearing, by direct and -dogmatic exposition. We have in the gospels the most remarkable -and august example. From their earliest day, neither motive or -occasion of controversy was wanting with Jew or pagan. Yet we -scarcely meet with it in the preaching either of Jesus Christ or -of the apostles. They lay down their rule of faith, their -precepts; they knock without ceasing at the doors of the hearts -which they desire to enter. They do not trouble themselves to -argue with their adversaries. Controversy arises later, and when -it does, it soon disfigures the truth, for it distributes it in -fragments among parties, sects, men; and each holds fast, with -the intractable blindness of self-love, to the fragment which has -fallen to his lot, in which he wishes to see, and that others -should see, truth in her entirety. -</p> -<span class="pagenum"><a id="Page_101">{101}</a></span> -<p> -Let them keep clear of controversy; let them attend little to -each other, much to themselves and their task. Catholicism and -Protestantism will then dwell peaceably, not only within its new -state, but together. -</p> -<p> -I know that this peace will not be that spiritual unity which has -been so talked of. Spiritual unity, beautiful in itself, is in -this world chimerical; and from chimerical it becomes tyrannical. -</p> -<p> -As finite and free beings, that is to say, incomplete and -fallible, unity escapes us, and we constantly miss it. -</p> -<p> -Harmony in liberty is the only unity to which men here below can -pretend. Or, rather, it is for them the best, the only mode of -elevation towards that true unity which all violence, all -constraint,—that is, every invasion of spiritual by material -order,—throws back and obscures, under the pretext of attaining -it. -</p> -<p> -Harmony in liberty is the spirit of Christianity. It is charity -united with zeal. It is also the object of philosophy, for it is -the true, the moral sense of the principle of toleration and -equal protection of the rites of worship; a principle which -impiety has violated by trying to set it up as the standard of -indifference and contempt for religion, but which allies itself -wondrously with zeal and faith, for on <i>their</i> right it is -itself founded. -</p> -<p> -The alliance must be ratified. I say <i>must</i> in concluding, -as I did when beginning. Peace between religious creeds is now -imposed on all alike by our social condition. Harmony in liberty -is their legal condition, their charter. Let them yield to it in -spirit as in act; let them love it while obeying it. I fear not -the fate of a false prophet, when I predict that religion will be -thereby as great a gainer as society. -</p> -<span class="pagenum"><a id="Page_102">{102}</a></span> -<p> -As to Philosophy, she has in our days the glory of not having -remained a Utopia. From discoveries she has proceeded to -conquests. She has metamorphosed her ideas into facts and -institutions; a formidable change, as it reveals not only the -errors of the first thought, but for a time misleads and corrupts -it by plunging it into the vortex of human passions; nevertheless -a great glory, and one which assigns to philosophy a high -position in the new social state. -</p> -<p> -It is a rare privilege to be able, without embarrassment, -worthily to acknowledge and abjure error. Philosophy can do this, -for, politically speaking, victory belongs to her, and not only -victory but power. Though much self-deceived, she has done much. -She has reason for pride as well as for modesty. She can afford -to show herself just, benevolent, and respectful to her former -adversaries. She cannot be charged with weakness or cowardice. -</p> -<p> -Practically, experience has enlightened her. She knows better -than she did the true condition of morality and human society. -She knows that she herself is not all-sufficient, that she -suffices not entirely for souls or nations, that in human nature -and in the general course of affairs the share due to religion is -immense, and that philosophy should not contest it with her. -</p> -<span class="pagenum"><a id="Page_103">{103}</a></span> -<p> -To go still deeper, philosophy herself is about to become -seriously and sincerely religious. Like Catholicism, like -Protestantism, she cannot change her nature, she must remain -philosophy, that is to say free and independant thought, whatever -her field of action. But as regards religious questions, she sees -that she has often been short-sighted and hasty, that neither -impiety nor indifference constitutes true knowledge, that the -proudest spirit may humble itself before God, and that there is -philosophy in faith itself. -</p> -<p> -All this is still very vague, and I speak but vaguely of it. -However, so it is. It is on this slope that philosophy is now -placed, and along it that she must hereafter advance. Her future -must be great in the midst of that society which she has formed. -The future must be great for spiritual order as a whole, -religious and philosophical. May this destiny be accomplished! -May spiritual order recover her activity and renown, with a peace -and harmony hitherto unknown. Therein consists the dignity of -man! therein the strength of society. -</p> -<br> - <h3>End.</h3> -<br> - -<p class="cite"> - [Transcriber's note: The following text is not part of the - originals book, but seems worthy of inclusion. -<br><br> - Deacidified using the Bookkeeper process.<br> - Neutralizing agent: Magnesium Oxide<br> - Treatment Date: April 2005<br> -<br> - Preservation Technologies<br> -<br> - A World Leader In Paper Preservation<br> -<br> - 111 Thomson Park Drive<br> - Cranberry Township, PA 16066<br> - (724) 779-2111] -</p> - - - - - - - - -<pre> - - - - - -End of Project Gutenberg's Meditations And Moral Sketches, by François Guizot - -*** END OF THIS PROJECT GUTENBERG EBOOK MEDITATIONS AND MORAL SKETCHES *** - -***** This file should be named 60705-h.htm or 60705-h.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/6/0/7/0/60705/ - -Produced by Don Kostuch -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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