Letters on the Moral and Religious State of South America / Written during a residence of nearly seven years in Buenos Aires, Chile, Peru and Colombia

by D.D. James Thomson

Lima, 30th March, 1824.

We have at present three masters learning our system, and whom we expected to place in other schools before now; but this war literally devours up every thing, and ties us down to a spot. When we shall clap our wings and fly over the Andes, to teach the poor Peruvian in his native tongue, I cannot tell: God may, perhaps, bring this about sooner than we expect. In the course of a week, the whole of the New Testament will be translated into the vernacular language of Manco Capac, and by a descendant of that ancient race of kings.

I have written to the Viceroy La Serna, who resides at present in Cuzco, requesting to know his determination regarding the continuing of our system, under his government, in this city, and whether he is desirous of extending it throughout the country. In something less than two months I shall probably hear from him, and shall communicate to you the result. If the answer be favourable, I shall most likely repair immediately to Cuzco, leaving one of the masters before mentioned in charge of this school; and should his answer be unfavourable, I shall leave this place and go northwards.

We have often been very desirous of commencing a girls’ school in this city, and we have very good accommodations in our college for this purpose; but we have never been able to effect it, in consequence of the extreme scarcity of money at present in this city. If Lima had been in its former state of abundance, we could have effected it with great ease; and it would have been a very great blessing to this place. We would, in that case, have been very desirous of receiving a well-qualified teacher from your Committee, to direct our female department. It would still be preferable to send two, as one of them could attend to the public school, and the other might keep a respectable boarding-school for the higher classes. Regarding this last-mentioned part, several parents have spoken to me; and on the whole, I think it would turn out well for those who might come out for that purpose. Such an establishment I am sure would be the means of doing a great deal of good in this country. Female education, in my opinion, is the thing most wanted in every country; and when it shall be properly attended to, the renovation of the world will go on rapidly. Let us know if you could aid us in these matters, if we were directly to apply to you. I notice these things that you may write me upon the subject, and knowing, from experience, how ready you are, at all times, to listen to every proposition which bears on knowledge and benevolence.

Lima, 12th April, 1824.

You have, more than once, requested me to state to you any interesting conversations I might have at times with individuals of this country, upon the subject of religion. I have not, I believe, been very communicative in my letters to you on this subject. I believe such details might, in many cases, be interesting, but generally speaking, the questions and answers upon these matters are so nearly what we might expect them to be before hand, under the given circumstances, that little of what can be called solid information is derived therefrom; besides, I understand you print some of my letters, and there is some delicacy and caution to be used under such a consideration, more especially as I have never seen any of your printed accounts, and am thus unable to judge of the freedom you use in such matters. I hope in your selections for the press, you will be wise as serpents, and harmless as doves.

I shall now detail to you a conversation which I had a few days ago, with a particular friend, upon the subject of religion, and more particularly upon the Catholic and Protestant controversy. The gentleman, with whom I had the conversation, is a man of superior education and abilities, and holds an important situation in one of our colleges. We have been acquainted with each other ever since I arrived in this city. We have visited each other occasionally during that time, and have talked upon religious subjects, but almost always upon those things in which we were agreed. A few days ago I had a visit from him, and we entered almost immediately into a close conversation or controversy upon some of the points of the Catholic religion. I had lying on the table one of the Pope’s bulls, which a young man had brought me a day or two before, as I had expressed to him a desire to see it. I enquired of my friend, where I could obtain a set of these bulls, as I wished to see each of them, in order to ascertain their nature, and what it was they promised to those who should purchase them. After he had informed me where this article was to be found, I told him that I understood that those who purchased one of these bulls at a certain price, namely, eight dollars and a half, were assured that they would get out of purgatory in two or three days after death. He said it was so as I had stated. Do you then really believe, said I, that the Pope can thus pardon the sins of men, and that men can obtain the pardon of their sins by means of expending such a sum of money in the purchase of this bull.—He said he believed the forgiveness of sins could be obtained in the way mentioned, and that the Pope had such authority in virtue of being the successor of the prince of the apostles, to whom Jesus Christ had granted the keys of the kingdom of heaven, and power to remit or to retain the sins of men. It is to be supposed, however, continued he, that confession of sins is to be made in order to this forgiveness. And in confession to whom can the penitent go but to the minister of Christ, in order that they may instruct him in the nature of repentance? To prevent him from deceiving himself, and believing he has repented when he has not, it is necessary to show him what are the signs of a sincere repentance; and when the priest finds the penitent as he ought to be, then in virtue of the power given by Christ to his ministers, they absolve him from his sins.—In answer to what he said, I told him that I considered it to be the duty of man to confess his sins unto God, as it is with him alone we have to do, and not with one another; and that the Scripture assures us, that if we humbly and sincerely confess our sins unto him, and beg forgiveness through the Lord Jesus Christ, we shall obtain the mercy we ask for. I then said, that I believed none could forgive sins but God only; and that as to the power given to the apostle Peter, and also to the other apostles to forgive the sins of men or to retain them, I conceived it to be a power of doing this only in a certain way, namely, in the way corresponding to the instructions which they had received from their divine Master. I illustrated this by the case of an ambassador sent by his sovereign with terms of peace to a neighbouring prince. The Ambassador, I said, is authorized to make peace between the two nations, that is, to put an end to the war or to continue it. He is not, however, at liberty to do this in any way he chooses, but only in that way which the instructions of his sovereign authorize. So was it, I continued, with the ambassadors whom the Lord Jesus sent into the world; they were sent to proclaim and to celebrate a peace between God and man, but they were to do so only in one way, that is, in the way prescribed to them, and of which, I observed, we shall presently speak. As to the superiority of the Apostle Peter, said I, to which you refer, or to speak more properly, the superior honour conferred upon him, it is easy to see in what it consisted, and how far it extended. To him were promised the keys of the kingdom of heaven, and also the power of remitting and retaining sins; this latter power was also conferred upon the other Apostles, so that the difference, or the superior honour conferred upon Peter, consisted in having the keys put into his hands. Keys are for the unlocking of doors, that a free entrance may be had to a place inaccessible before the gates were opened. Now, said I, the Apostle Peter was honoured by his Lord, to open the gates of the kingdom of heaven, in the first place unto the Jews, and which he accordingly did in his sermon on the day of Pentecost, and by which means three thousand entered the church of God at one rush. The same individual was afterwards honoured to open the door of faith unto the Gentiles, by a special commission from heaven to that effect. Having thus opened the gates of the kingdom of heaven unto the Jews, and also unto the Gentiles, there was no farther use for these keys. The Apostles of our Lord, in regard to authority in the church, were exactly upon a level, none was superior and none was inferior. And now, I continued, with regard to what we were speaking of before, namely, the forgiveness of sins, I conceive the Apostles could do it only by making known the message of peace and reconciliation to their fellow sinners, and by declaring, in the name of their Master, to those who believed their testimony, the remission of sins consequent upon their belief; and on the other hand, they retained the sins of men, by declaring unto those who disbelieved their testimony, that the wrath of God remained upon them. Further, I said, regarding the successors of the Apostles, I conceived that strictly speaking they had none, nor were there any required. In their life time they exercised their authority, and fulfilled their commission in the way I have stated. And knowing that they were not to continue long upon the earth, and being desirous that these sacred truths which they preached into men should always be held in remembrance, they committed them to writing, and these writings, through the blessing of God, remain unto this day. The Apostles, therefore, have made their own writings their successors, and thus, through them, they continue still to speak to mankind; they still publish the message of reconciliation, and whose sins soever they remit, they are remitted, and whose soever sins they retain, they are retained. I remarked a little before, I continued, that it was at their peril that the Apostles acted in any other way in the forgiving and retaining of sins, and I now add, that it is at the peril of men to receive the remission of sins in any other way than in that which the Apostles taught. The great and eventful day that awaits us all, will declare on what authority and foundation we have enjoyed peace in this weighty affair. The precious stones, the gold and the silver will stand the fire which is to try them, but the wood, the hay, and the stubble shall be burned up.

When I had finished the observations which I have now mentioned, my friend took his turn to speak, and stated his mind upon these topics with great clearness and eloquence to the following effect:—My dear Sir, in regard to the explanation of the passage on which you have now given your opinion, and also with regard to the explanation of the Scriptures in general, I conceive our best and surest plan is to have recourse to the uniform explanation and judgment of the church. If every one is at liberty to form his own opinion of the meaning of Scripture, there will be nearly as many opinions as there are individuals. Witness the divisions which exist among the Protestants, in consequence of this liberty which they take of explaining the Scripture, every one as appears best to him. One believes a certain thing, another denies it, and a third believes something different from both. Every truth in the Scripture has thus been defended and opposed, and torn in pieces by this principle, of every one explaining according to his own judgment and fancy. Under these circumstances, what a consolation it is to have an authority to which we can in all cases recur, and in whose decision we can rest fully satisfied. This authority is the church,—which Jesus Christ has invested with full power on all these points. In consequence of this, the noble truths of our religion continue as they were in the beginning. The judgment of the church has never varied upon them as it has done among the Protestants, neither can it vary. We have the promise of Jesus Christ that he will be with his church to the end of the world, and that whatsoever shall be bound by its judgment upon earth, shall be bound also in heaven, and that whatsoever shall be loosed by it on earth, shall be loosed in heaven. My dear friend, here is our foundation, here is our authority and consolation. The Catholic church has continued since the days of the Apostles and has had an uninterrupted succession of Bishops, from St. Peter until the present day. The Protestants cannot plead such a succession. They are but a sect which left the church a century or two ago, and still occupy a small portion of the world; whereas the Catholic church, descending from the Apostles, has spread on every side, and its doctrines have continued pure and uncorrupted from the beginning until now, yea, and they will continue so until the end of the world, for Jesus Christ has promised it. Here, my friend, is firm footing, and all else, be assured, is quicksand and uncertainty. I was born a Catholic, and I adhere to the religion of my country, and in which I was educated. It is not, however, from the circumstance of being brought up in this religion that I now adhere to it. No, Sir, on the contrary, when I came of age I began to entertain doubts about our religion. Upon this, I set myself to examine the subject with diligence and attention, and the result was a thorough persuasion of its firm and unalterable foundation, and of the beauty and grandeur of the structure. I look upon the Catholic religion, therefore, with great delight and confidence. It appears to me like a great and majestic river running through an extensive continent. On one hand it makes its way, tumbling over rocks, yet uninterrupted in its course by such impediments; again, it meets in its course with shelves and dykes, and after being retarded a little by these hindrances it breaks its way over, and then holds its noble and majestic course until it reaches the ocean, enriching and beautifying every place through which it flows. Such is our religion, and I clasp it to my bosom and esteem it my best and only treasure.

When he had finished, I observed to him, that the plan of the Church explaining all doubts and difficulties regarding the meaning of every part of Scripture, and of our resting in that decision, had the appearance of possessing many advantages. How desirable is it that we should be able to set our minds at rest on subjects of such importance, and wherein a mistake or an error might be attended with very serious consequences. But there appears to me, I said, a great difficulty to be got over, before we can allow our minds to enjoy the ease and confidence referred to, by resting in an infallible interpreter. The difficulty I speak of is this: How shall I know that the church has indeed the authority you speak of? If I were fully satisfied that the church possesses this authority, I would, I assure you, fully confide in it. You remember that, in a former conversation, you promised to prove your positions regarding the Catholic Church with evidence as satisfactory as the proof, that the three interior angles of a triangle are equal to two right angles. Now, I continued to observe, I cannot see evidence for believing that the church has the power in question, and I cannot receive it as a doctrine until I be convinced. On what then do you build this doctrine?

I build this doctrine, said he, in the first place, on the promises of Jesus Christ to his church, which are these: “whose sins soever ye remit, they are remitted, and whose soever sins ye retain they are retained; whatsoever ye shall bind on earth shall be bound in heaven; and again, I will be with you always even unto the end of the world.” In the second place, said he, from the consideration that the promises of Jesus to his church, must necessarily have been fulfilled, I maintain that the church has been guided by the Spirit in the manner I have stated, and in consequence thereof, she has held the same doctrine from the days of the Apostles until the present time.