Romanism

I know not that history has anything more wonderful to show than the part which the Catholic Church has borne in the various civilizations of the world.

What a marvellous structure it is, with its hierarchy ranging through long centuries almost from apostolic days to our own; living side by side with forms of civilisation and uncivilisation, the most diverse and the most contradictory, through all the fifteen hundred years and more of its existence; asserting an effective control over opinions and institutions; with its pontificate (as is claimed) dating from the fisherman of Galilee, and still reigning there in the city that heard Saint Peter preach, and whom it saw martyred; impiously pretending to sit in his chair and to bear his keys; shaken, exiled, broken again and again by schism, by Lutheran revolts and French revolutions; yet always righting itself and reasserting a vitality that neither force nor opinion has yet been able to extinguish. Once with its foot on the neck of kings, and having the fate of empires in its hands, and even yet superintending the grandest ecclesiastical mechanism that man ever saw; ordering fast days and feast days, and regulating with omnipotent fiat the very diet of millions of people; having countless bands of religious soldiery trained, organized, and officered as such a soldiery never was before nor since; and backed by an infallibility that defies reason, an inquisition to bend or break the will, and a confessional to unlock all hearts and master the profoundest secrets of all consciences. Such has been the mighty Church of Rome, and there it is still, cast down, to be sure, from what it once was, but not yet destroyed; perplexed by the variousness and freedom of an intellectual civilisation, which it hates and vainly tries to crush; laboriously trying to adapt itself to the Europe of the nineteenth century, as it once did to the Europe of the twelfth; lengthening its cords and strengthening its stakes, enlarging the place of its tent, and stretching forth the curtains of its habitations, even to this Republic of the New World.

The only wonder is that such a church should be able to push its fortunes so far into the centre of modern civilization, with which it can feel no sympathy, and which it only embraces to destroy. I confess I find it difficult to believe that a total lie could administer comfort and aid to so many millions of souls; and the explanation is, no doubt, that it is all not a total lie; for even its worse doctrines are founded on certain great truths which are accepted by the common heart of humanity.

There is such a thing as universal truth, and there is such a thing as apostolic succession, made not by edicts, bulls, and church canons, but by an interior life divine and true. But all these Rome has perverted, by hardening the diffusive spirit of truth into so much mechanism cast into a mould in which it has been forcibly kept; and by getting progressively falser and falser as the world has got older and wiser, till the universality became only another name for a narrow and intolerant sectism, while the infallibility committed itself to absurdity, and which reason turns giddy, and faith has no resource but to shut her eyes; and the apostolic succession became narrowed down into a mere dynasty of priests and pontiffs. A hierarchy of magicians, saving souls by machinery, opening and shutting the kingdom of heaven by a "sesame" of incantations which it would have been the labour of a lifetime to make so much as intelligible to St. Peter or St. Paul.

Now who shall compute the stupefying and brutalising effects of such a religion? Who will dare say that a principle which so debases reason is not like bands of iron around the expanding heart and struggling limbs of modern freedom?

Who will dare tell me that this terrible Church does not lie upon the bosom of the present time like a vast unwieldy and offensive corpse, crushing the life-blood out of the body of modern civilization? It is not as a religious creed that we are looking at this thing; it is not for its theological sins that we are here to condemn it; but it is its effect upon political and social freedom that we are discussing. What must be the ultimate political and social freedom that we are discussing? What must be the ultimate political night that settles upon a people who are without individuality of opinions and independence of will, and whose brains are made tools of in the hands of a clan or an order? Look out there into that sad Europe, and see it all! See, there, how the Catholic element everywhere marks itself with night, and drags the soul, and energies, and freedom of the people backwards and downwards into political and social inaction—into unfathomable quagmires of death!

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