Of all the writers who have given us a description of the moral condition of the church in the period of which I write, I think Salvian, who wrote about the middle of the fifth century, is the most vivid, and hence I quote in part his arraignment:
"The very church which should be the body to appease the anger of God, alas! what reigns there but disorders calculated to incense the Most High? It is more common to meet with Christians who are guilty of the greatest abominations than with those who are wholly exempt from crime. So that today it is a sort of sanctity among us to be less vicious than the generality of Christians. We insult the majesty of the Most High at the foot of his altars. Men, the most steeped in crime, enter the holy places without respect for them. True, all men ought to pay their vows to God, but why should they seek his temples to propitiate him, only to go forth to provoke him? Why enter the church to deplore their former sins, and upon going forth—what do I say?—in those very courts they commit fresh sins, their mouths and their hearts contradict one another. Their prayers are criminal meditations rather than vows of expiation. Scarcely is service ended before each returns to his old practices. Some go to their wine, others to their impurities, still others to robbing and brigandage, so that we cannot doubt that these things had been occupying them while they were in the church. Nor is it the lowest of the people who are thus guilty. There is no rank whatever in the church which does not commit all sorts of crimes.
"It may be urged that we are better at heart than the barbarians who oppose us. Suppose this to be granted; we ought to be better than they. But as a matter of fact, they are more virtuous than we. The mass of Christians are below the barbarians in probity. True, all kinds of sins are found among them; but what one is not found among us? The several nations have their peculiar sin; the Saxons are cruel, the Franks perfidious; the Gepidae inhuman; the Huns lewd. But we, having the law of God to restrain us, are given over to all these offenses. Then, to confine ourselves to the single sin of swearing, can many be found among the faithful who have not the name of Jesus Christ constantly upon their lips in support of their perjuries? This practice coming down from the higher to the lower classes, has so prevailed that Christians might be deemed pagans. This, although the law of God expressly forbids to take his name in vain. We read this law; but we do not practice it; as a consequence the pagans taunt us that we boast ourselves the sole possessors of God's laws and of the rules of truth and of what that law enjoins. 'Christians, indeed, to the shame of Jesus Christ,' say they."[[18]]
In book VI. on The Providence of God, Salvian continues his arraignment: "We rush from the churches to the theatres, even in the midst of our perils. In Carthage the theatres were thronged while the enemy were before the walls, and the cries of those perishing outside under the sword mingled with the shouts of the spectators in the circus. Nor are we better here in Gaul. Treves has been taken four times, and has only increased in wickedness under her misfortunes. The same state of things exists in Cologne—deplorable wickedness among young and old, low and high. The smaller cities have been blind and insensible to the dangers threatening, until they have overwhelmed them. It seems to be the destiny of the Roman empire to perish rather than reform; they must cease to be, in order to cease to be vicious. A part of the inhabitants of Treves, having escaped from the ruins, petitions the emperor for—what? A theatre, spectacles, public shows! A city which thrice overthrown could not correct itself, well deserved to suffer a fourth destruction. * * * Would that my voice might be heard by all Romans! I would cry: Let us all blush that today the only cities where impurity does not reign are those which have submitted to the barbarians. Think not, then, that they conquer and we yield by the simple force of nature. Rather let us admit that we succumb through dissoluteness of our morals, of which our calamities are the just punishment."
The moral condition of the church did not improve in the sixth nor the seventh century. It kept getting worse and worse until in the tenth century those writers most interested in upholding the purity of the church declare that this was an iron age, barren of all goodness; a leaden age, abounding in all wickedness; and a dark age, remarkable for the scarcity of writers and men of learning. Christ is represented as in a very deep sleep, the ship as covered with waves, and there were no disciples who by their cries might wake him, being themselves asleep.[[19]] "Infidel Malice," says Milner, "has with pleasure recorded the vices and crimes of the popes of this century. Nor is it my intention to attempt to palliate the account of their wickedness. It was as deep and atrocious as language can paint; nor can a reasonable man desire more authentic evidence of history than that which the records both of civil and ecclesiastical history afford concerning the corruption of the whole church."[[20]]
As already remarked, it is the contention of the Roman Catholic Church that from Peter to Leo XIII. there has been an uninterrupted line of bishops in the see of Rome who have held divine authority; who succeeded both to the divine authority and mission of St. Peter; with power to bind and loose on earth and in heaven; who were, in fact, the vicars of Christ on earth, presidents of the church universal.
It now becomes my duty to refute that claim and give further proof of the complete apostasy of the church by presenting the history of the popes for three hundred years, from the middle of the eighth to the middle of the eleventh century. I quote the sketch from Draper's Intellectual Development of Europe:
"On the death of Pope Paul I., who had attained the pontificate A. D. 757, the Duke of Nepi compelled some bishops to consecrate Constantine, one of his brothers, as pope; but more legitimate electors subsequently, A. D. 768, choosing Stephen IV., the usurper and his adherents were severely punished; the eyes of Constantine were put out; the tongue of Bishop Theodorus was amputated, and he was left in a dungeon to expire in the agonies of thirst. The nephews of Pope Adrian seized his successor, Pope Leo III., A. D. 795, in the street, and forcing him into a neighboring church, attempted to put out his eyes and cut out his tongue; at a later period this pontiff trying to suppress a conspiracy to depose him, Rome became a scene of rebellion, murder and conflagration. His successor, Stephen V., A. D. 816, was ignominiously driven from the city; his successor, Paschal I., was accused of blinding and murdering two ecclesiastics in the Lateran Palace; it was necessary that imperial commissioners should investigate the matter, but the pope died, after having exculpated himself by oath before thirty bishops. John VIII., A. D. 872, unable to resist the Mohammedans, was compelled to pay them tribute; the Bishop of Naples, maintaining a secret alliance with them, received his share of the plunder they collected. Him John excommunicated, nor would he give him absolution unless he would betray the chief Mohammedans and assassinate others himself. There was an ecclesiastical conspiracy to murder the pope; some of the treasures of the church were seized; and the gate of St. Pancrazia was opened with false keys, to admit the Saracens into the city. Formosus, who had been engaged in these transactions, and excommunicated as a conspirator for the murder of John, was subsequently elected pope, A. D. 891; he was succeeded by Boniface VI., A. D. 896, who had been deposed from the diaconate, and again from the priesthood, for his immoral and lewd life. By Stephen VII., who followed, the dead body of Formosus was taken from the grave, clothed in papal habiliaments, propped up in a chair, tried before a council, and the preposterous and indecent scene completed by cutting off three of the fingers of the corpse and casting it into the Tiber; but Stephen himself was destined to exemplify how low the papacy had fallen; he was thrown into prison and strangled. In the course of five years from A. D. 896 to A. D. 900, five popes were consecrated. Leo V., who succeeded in A. D. 904, was in less than two months thrown into prison by Christopher, one of his chaplains, who usurped his place, and who, in his turn, was shortly expelled from Rome by Sergius III., who, by the aid of a military force, seized the pontificate, A. D. 905. This man, according to the testimony of the times, lived in a criminal intercourse with the celebrated prostitute Theodora, who, with her daughters Marozia and Theodora, also prostitutes, exercised an extraordinary control over him. The love of Theodora was also shared by John X.: she gave him the first arch-bishopric of Ravenna, and then translated him to Rome, A. D. 915, as pope. John was not unsuited to the times; he organized a confederacy which perhaps prevented Rome from being captured by the Saracens, and the world was astonished and edified by the appearance of this warlike pontiff at the head of his troops. By the love of Theodora, as was said, he maintained himself in the papacy for fourteen years; by the intrigues and hatred of her daughter, Marozia, he was overthrown. She surprised him in the Lateran palace; killed his brother Peter before his face; threw him into prison, where he soon died, smothered, as was asserted, with a pillow. After a short interval Marozia made her own son pope as John XI., A. D. 931. Many affirmed that Pope Sergius was his father, but she herself inclined to attribute him to her husband Alberic, whose brother Guido she subsequently married. Another of her sons, Alberic, so called from his supposed father, jealous of his brother John, cast him and his mother Marozia into prison. After a time Alberic's son was elected pope, A. D. 956; he assumed the title of John XII., the amorous Marozia thus having given a son and a grandson to the papacy. John was only nineteen years old when he thus became head of Christendom. His reign was characterized by the most shocking immoralities, so that the Emperor Otho I. was compelled by the German clergy to interfere. A synod was summoned for his trial in the Church of St. Peter, before which it appeared that John had received bribes for the consecration of bishops, that he had ordained one who was but ten years old, and had performed that ceremony over another in a stable; he was charged with incest with one of his father's concubines, and with so many adulteries that the Lateran Palace had become a brothel; he put out the eyes of one ecclesiastic and castrated another, both dying in consequence of their injuries; he was given to drunkenness, gambling, and the invocation of Jupiter and Venus. When cited to appear before the council, he sent word that 'he had gone out hunting;' and to the fathers who remonstrated with him, he threateningly remarked 'that Judas, as well as the other disciples, received from his master the power of binding and loosing, but that as soon as he proved traitor to the common cause, the only power he retained was that of binding his own neck.' Hereupon he was deposed, and Leo VIII. elected in his stead, A. D. 963; but subsequently getting the upper hand, he seized his antagonists, cut off the hand of one, the nose, finger, tongue of others. His life was eventually brought to an end by the vengeance of a man whose wife he had seduced.
"After such details it is almost needless to allude to the annals of succeeding popes; to relate that John XIII. was strangled in prison; that Boniface VII. imprisoned Benedict VII., and killed him by starvation; that John XIV. was secretly put to death in the dungeons of the castle of St. Angelo; that the corpse of Boniface was dragged by the populace through the streets. The sentiment of reverence for the sovereign pontiff, nay, even of respect, had become extinct in Rome; throughout Europe the clergy were so shocked at the state of things that, in their indignation, they began to look with approbation on the intention of the Emperor Otho to take from the Italians their privilege of appointing the successor of St. Peter, and confine it to his own family. But his kinsman, Gregory V., whom he placed on the pontifical throne, was very soon compelled by the Romans to fly; his excommunications and religious thunders were turned into derision by them; they were too well acquainted with the true nature of these terrors; they were living behind the scenes. A terrible punishment awaited the Anti-pope John XVI. Otho returned into Italy, seized him, put out his eyes, cut off his nose and tongue, and sent him through the streets mounted on an ass, with his face to the tail, and a wine-bladder on his head. It seemed impossible that things could become worse; yet Rome had still to see Benedict IX., A. D. 1033, a boy of less than twelve years, raised to the apostolic throne. Of this pontiff, one of his successors, Victor III., declared that his life was so shameful, so foul, so execrable, that he shuddered to describe it. He ruled like a captain of a banditti rather than a prelate. The people at last, unable to bear his adulteries, homicides and abominations any longer, rose against him. In despair of maintaining his position, he put up the papacy to auction. It was bought by a presbyter named John, who became Gregory V., A. D. 1045."
"More than a thousand years had elapsed since the birth of our Savior, and such was the condition of Rome. Well may the historian shut the annals of those times in disgust; well may the heart of the Christian sink within him at such a catalogue of hideous crime; well may he ask, Were these the viceregents of God upon earth—those who had truly reached that goal beyond which the last effort of human wickedness cannot pass?"[[21]]