Meditations and Moral Sketches

by François Guizot

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. 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. 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.

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. 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.

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. 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. 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.