By virtue of the same principle, Christian piety becomes devotion, i.e. a ritual and meritorious practice, as in the ancient cults. But we must not be unjust and attribute something to Catholicism that it condemns. It does not say that external practice is sufficient; the Church esteems it vain and even culpable unless accompanied by the affections and the will.
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The first and principal act of piety is submission to the Church. Its dogmas may be irrational, contradictory; its commandments may seem arbitrary, foreign to the natural conscience, sometimes in contradiction with it; no matter.
Reason, conscience, all must abdicate, and all submit.... In the Church, the Christian state must always be a state of minority, for the tutelage that it accepts will never cease. And the authority of the Church, being on this point sovereign and indefectible, could not remain invisible and indeterminate. An imperious logic pushed it from the first to incarnate itself in its organs, more and more apparent and simplified. First it was lodged in individual bishops, then in councils, until the Pope when speaking ex cathedra became the sole authority. In 1870 the Council of the Vatican, by promulgating the dogma of Papal infallibility, drew the irresistible conclusion from the premises laid down in previous centuries. The evolution of Catholicism was completed. The transformation of Christianity into a sacerdotal theocracy was achieved. The first is realised and exhausted in the second, and the distinction we established, when speaking of the essence of Christianity, between the Christian principle and its historical realisations, is not merely effaced; it no longer has any meaning.
From which follow two consequences which every day become more clear and patent. The first is that the Catholic Church, notwithstanding the desires of Leo XIII., is fatally condemned to be intolerant and intransigeant towards all others. The second is that it is contradictory to expect any reform in that Church, or even to speak of it; for the Church could not admit the necessity of reform without renouncing all its pretentions. A river never turns back to its source. Catholicism can only exist by struggling for supremacy. It must be all or nothing.
At the same time, things are not so simple as our systems. The logic of ideas does not exhaust the reality of life. Behind abstract principles there are pious souls.... In Catholicism there has always been a latent Protestantism, by which I mean a protest, mute or spoken, direct or indirect, of the Christian principle against the oppressions of external and tyrannical authority.... Without the continuous presence of the Christian spirit in the Catholic Church, the Reformation would have been impossible. Without the triumph of the sacerdotal spirit it would have been unnecessary. Protestantism sprang out of Catholicism because it was virtually contained in it.
4. Protestant Christianity
It is strangely to mistake the nature of the Protestant Reformation of the sixteenth century to see in it a sort of semi-rationalism, the inconsistent exercise of free examination, or the revolutionary introduction of a foreign philosophical principle into the warp and woof of Christianity. You have only to read the biography of the Reformers and to make a slight analysis of their soul to form an entirely different idea of their work. The first and almost the only question which preoccupies and troubles them is an exclusively religious and practical question: "What must we do in order to be justified before God? How may we attain to peace of soul and to the assurance of pardon and of life eternal?" To find this peace, this pardon and salvation, which the Church could not procure for them, they determined to turn back and quench their thirst at the primitive sources of the Gospel. They went back to the original documents because they were persuaded that Christianity had been corrupted in the course of centuries; they wished to have it in its purity. Their whole reformation was to consist in this restoration of primitive truth.
But history never recommences. This return to the past and this re-reading of the Bible were accompanied by a religious experience and an act of consciousness which made of their enterprise something essentially new and original, and which rendered it immeasurably fruitful. It is unnecessary to seek elsewhere than in psychological experience the germ of Protestantism. It was in the humble cell of a convent at Erfurt and in the soul of a poor monk that the drama was first enacted from which sprang the revolution that has changed the face of the world.
Luther entered the convent with a faith in the authority of the Church and in the efficacy of its rites as serious and entire as that of any monk. "If it was possible," he said afterwards, "to reach Heaven by monkery, I was resolved to reach it by that road." For years he shrank from nothing that might render God propitious; he multiplied his acts of devotion and his works of penance. There is a striking analogy between the experiences of Luther under the monachal régime and those of Saul of Tarsus under the discipline of the Pharisaic Law. The dénoûment was the same. For the second time, the system of pious works was found powerless to appease a conscience which roused against itself the rigour of its own ideal. This struggle against an external law could only exasperate the sense of sin to the point of despair. Paul and Luther, in precisely the same manner, experienced the inward emptiness and radical worthlessness of the religious system in which they had been trained. The more they had tried to realise it in its perfection, the more had they found it wanting. Catholicism, considered as a means of salvation, was rejected by the religious and moral consciousness of Luther, before it was condemned by exegesis and by reasoning. To reach this sentence without appeal the Saxon monk had but to maintain inflexible the demands of the divine law and to measure, without illusion, the abyss that separated him from God, and that no human works could fill. It was in this way that he found himself shut up to the essence of the Gospel of Jesus Christ; he found the peace that fled from him in the pure and simple acceptance of the glad tidings of the paternal love of God, in the confidence that He gives gratuitously that which man can never conquer for himself, namely, the remission of sins and the certitude of eternal life. What then is faith? Is it still intellectual adhesion to dogmas or submission to an external authority? No. It is an act of confidence, the act of a childlike heart, which finds with joy the Father whom it knew not, and Whom, without presumption, it is happy henceforth to hold with both its hands. That is what Luther found in Paul's great words: "The just shall live by faith." In this radical transformation of the notion of faith restored to its evangelical meaning is to be found the principle of the greatest religious revolution effected in the world since the preaching of Jesus.