Protestantism and Catholicity compared in their effects on the civilization of Europe - Jaime Luciano Balmes

Inq. 1. An detur in hominibus potestas condendi leges civiles? R. Affirm. constat ex illo Prov. viii. Per me reges regnant, et legum conditores justa decernunt. Idem patet ex Apost. ad Rom. xiii. et tanquam de fide est definitum in Conc. Const. sess. 8, et ultima. Prob. ration. quia ad conservationem boni communis requiritur publica potestas, qua communitas gubernetur: nam ubi non est gubernator, corruet populus, sed nequid gubernator communitatem nisi mediis legibus gubernare: ergo certum est dari in hominibus potestatem condendi leges, quibus populus possit gubernari. Ita D. Th. lib. i. de regim. princip. c. 1 et 2.

Inq. 2. An potestas legislativa civilis conveniat principi immediate a Deo? R. omnes asserunt dictam potestatem habere principes a Deo. Verius tamen dicitur, non immediate sed mediante populi consensu illam eos a Deo recipere. Nam omnes homines sunt in natura æquales, nec unus est superior, nec alius inferior ex natura, nulli enim dedit natura supra alterum potestatem, sed hæc a Deo data est hominum communitati, quæ judicans rectius fore gubernandum per unam vel per plures personas determinatas, suam transtulit potestatem in unam, vel plures, a quibus regeretur, ut ait D. Th. 1. 2. q. 90. a. 3. ad. 2.

Ex hoc naturali principio oritur discrimen regiminis civilis. Nam si Respublica transtulit omnem suam potestatem in unum solum, appellatur Regimen Monarchicum; si illam contulit Optimatibus populi, nuncupatur Regimen Aristocraticum; si vero populus, aut Respublica sibi retineat talem potestatem, dicitur Regimen Democraticum. Habent igitur Principes regendi potestatem a Deo, quia supposita electione a Republica facta, Deus illam potestatem, quæ in communitate erat, Principi confert. Unde ipse nomine Dei regit, et gubernat, et qui illi resistit, Dei ordinationi resistit, ut dicit Apost. loco supra laudato.

[INDEX.]

Abbon, a monk—his poem on the siege of Paris, [241].
Abelard, account of, [401];
error of M. Guizot with regard to him, [402];
document proving this, [486].
Abuses, checked by the Church, [422].
Adhemar, his chronicle, [241].
Adon, Archbishop of Vienne—his work on universal history, [241].
Adrian (Pope) protects the marriages of slaves, [113];
his doctrine on the right of slaves to marry, [113].
Agde, Councils of, [103];
ibid. decree against those who refused to be reconciled, [176].
Aix-la-Chapelle, Council of, enjoins bishops to found hospitals to contain all the poor that their revenues can support, [188].
Albigenses described, [252].
Alphonsus (of Ligouri), on power of making laws, [295].
Amat (Don Felix), his false political theory, [333];
ibid. on resistance to government, [471].
Ambrose (St.), conduct of towards the Emperor Theodosius, [178];
sells the sacred vessels to redeem slaves, [432].
Anabaptists, excesses committed by, in Germany in the [16]th century, [197].
Angers, Council of, its decree against acts of violence, [176].
Anselm (St.), writings of, [403];
ibid. on St. Paul to the Romans, [459];
extracts from, showing his way of viewing religious matters, [485];
intellectual movement in the Church within the limits of faith, [486];
he anticipates Descartes' demonstration of the existence of a God, [485].
Arabians, their civilization described, [237];
probability that they were indebted to the eastern monasteries for much of their knowledge, [237];
the connexion between their science and that of antiquity may yet be found, [237].
Arbogen, Council of, forbids church burial to be given to pirates, ravishers, &c., [182].
Aristocracy in the [16]th century, consisted of the nobles and clergy, [348];
differences between them, [349];
intermediate class between the throne and the people, [349].
Aristotle, immoral doctrine of, [443];
his views on public education, [443];
his absurd interference of the State in domestic matters, [443];
his doctrines reformed by Christianity, [351].
Arles, Council of, its decree against feuds, [177].
Armagh, Council of, [109];
ibid. frees all the English slaves, [437].
Association, a favorite principle of Catholicity, [189].
Atheism, tendency towards, in the [17]th century, [61].
Augustin (St.), his description of paganism, [89];
his noble sentiments on slavery, [111];
remarkable passages from, on political forms, [390];
on the name Catholic being given to the true Church only, [422].
Author, declaration of, [419].
Authority in religion, tendency towards, in the [17]th century, [61].
Avignon, Council of, its decree in favor of the truce of God, [181].
Aymon (of Aquitaine), writes the history of the French, [241].
Barbarians, those who invaded the Roman Empire described, [122];
their real condition, [444];
their laws and manners, [447].
Barcelona, councillors of, their bold language to the king of Spain, [340];
its trades-associations described by Capmany, [477].
Bayle, dictionary of, described, [63]; its effects, [63].
Bellarmine, doctrine of, on the divine law, [291];
on the civil power, [292];
on the distinction between political and ecclesiastical power, [293];
vindication of, [294].
Benedict (St.), described, [238];
his monastic institute, [238].
Beneficence, public, unknown to the ancients, [184];
was the work of Christianity, [184];
it required permanent institutions, [184];
they were conceived and founded by the Church, [185];
institutions of, founded by Catholicity, [185];
they require the support of Christian charity, [189].
Bernard (St.), observations on, [409].
Beza, evidence of, against Protestantism, [423].
Bible, why forbidden in the vulgar tongue in Spain, [215].
Bible Societies, effects of, [64].
Billuart, F., on the right of making laws, [296];
on the origin of society and the civil power, [296].
Bishops, slaves of, set free at their death by decree of Council, [108].
Bonald, on the Esprit des Lois, [186];
his doctrines, [283].
Boneuil, Council of, described, [106].
Bossuet, his negotiations with Leibnitz to re-unite the Churches, [61];
school of, [283];
his Universal History the first great work on the philosophy of history, [418].
Brentzen, testimony of, to the incredulity prevailing among the early reformers, [429].
Brescia, Arnauld of, troubles excited by, [251].
Bruis (Pierre de), his iconoclastic fanaticism, [251].
Buchanan, his remark on the degradation of women wherever Christianity does not prevail, [136].
Bull-fights, those of Spain discussed, [174].
Busenbaum, on the power of making laws, [295].
Bull (Cœna Domini) containing an excommunication against those who levy excessive taxes, [360].
Cæsar (J.), on the manners of the Germans and Britons, [153].
Calmet, on St. Paul to the Romans, [461].
Calvin, intolerance of, [421];
his vulgar abuse, [421];
evidence of, in favor of the Pope, [423].
Calvinism, as connected with democracy, [355].
Capmany on the trades-corporations of Barcelona, [477].
Carranza, trial of, [212];
its duration, [212];
carried to Rome, [212];
his dying declaration, [212];
conduct of Philip II. towards him, [213];
causes of his trial, [213];
nature of his writings, [214];
his reason why the Scriptures in the vulgar tongue were forbidden in Spain, [215].
Cassian, his account of the origin of religious institutions, [223].
Cathari, the, described, [251].
Catholicity, its doctrines always the same, [65];
its past services to society, and what may be expected from it for the future, [73];
its progress in several countries of Europe, [74];
not opposed to the true spirit of liberty, [80];
its effects on European civilization, [80];
was strong in the west and weak in the east, [81];
importance of the unity produced by it for the safety of Europe amid perils, [81];
degraded condition of society when it appeared, [90];
not opposed to the feeling of individuality, but promotes it, [131];
the elevation of woman due to it alo ne, [135], [155];
places women on an equality with men, [135];
mistake of its opponents, [149];
its institutions falsely assailed by Protestants and philosophers, [147];
its exertion in favor of beneficence impeded by Protestantism, which compelled it to stand on its defence, [188];
unfairly treated with regard to tolerance, [190];
its doctrine with respect to errors of the mind, [200];
was the work of God, [256];
its fertility in resources, [257];
its charity, [257];
its true doctrines with regard to the civil power, [323];
its relations with the people, [353];
its relations with liberty, [357];
its effects on the development of the intellect, [392];
effects of its principle of submission to authority, [393];
effects of the same on the sciences, [393];
ancient and modern philosophy compared with it, [395];
its morality, [397];
its revealed dogmas, [397];
is not opposed to true philosophy, [397];
compared with Protestantism with respect to learning, universities, &c., [412];
its unity and concert, [423];
its services against slavery.—(See Slavery.)
Celchite, Council of, [109].
Celibacy, influence of that of the clergy in preventing an hereditary succession, according to Guizot, [351];
what would have happened without it, [352].
Censors, among the ancients, they took the place of religious authority, [161].
Chalons, Council of, [108].
Chalons-sur-Saone, Council of, excommunicates those who fight within the precincts of churches, [176].
Chanoinesses, enjoined by the Council of Aix to keep an hospital for poor women, [188].
Charity, its effects on toleration, [192].
Charles V., why released from his oath by the Pope, [210].
Chateaubriand, writings of, described, [71];
describes Zachary as selling himself as a slave to buy the liberty of a husband for his wife and children, [104];
extract from, on the effects of Catholicity and Protestantism, [415].
Chivalry, its relations with women, [150];
did not elevate them, but found them elevated by Christianity, [151].
Christ, all his miracles beneficent, [184];
his whole life spent in doing good, [184].
Christians, the early, their constancy in martyrdom, [224];
they seek asylums for retirement and prayer in the deserts, [224].
Christianity, effects of, on society, [67];
effects produced by its appearance, [88];
opposes slavery, [102];
could not endure the savage heroism of the Romans, [104];
development of the moral life by means of, [134];
was unknown to the ancients, [134];
the effects which would have followed from the loss of its influence on Europe, [134];
ideas of some modern philosophers with regard to it, [156];
how it is embodied in Catholicity, [156];
its progress in the early ages described, [230];
its effects on the invading barbarians, [235].
Church, the Catholic, services of, to society, in combating the fatalist doctrines of the Reformation, [68];
her opposition to slavery, [102];
she protects the freedom of newly emancipated slaves, [103];
consecrates manumission by having it performed in the churches, [103];
protects slaves recommended to her by will, [103];
allows her sacred vessels to be sold to redeem slaves, [104];
gives letters of recommendation to emancipated slaves, [105];
causes tending to promote slavery with which she had to contend, [105];
she makes a law enabling those who had been compelled to sell themselves as slaves to recover their liberty by paying back the price, [106];
she allows her ministers to give their liberty to slaves belonging to her, while she forbids other property to be alienated, [108];
summary of her measures for the abolition of slavery, [114]—(see Councils);
its abolition due to her alone, [114];
reforms marriage, [136];
preserves its sanctity, [137];
great evils thereby prevented, [137];
her unity in doctrines and fixity in conduct not inconsistent with progress, [145];
her struggles with the corrupted Romans and savage barbarians, [176];
decrees of her Councils against animosities, [176];
her persevering efforts, [177];
treats kings and great men as severely as the lowly, [177];
her boldness in checking the crimes of kings, [178];
her interference in civil affairs of old justified by the circumstances of the times, [182];
her Councils protect the weak—viz. clergy, monks, women, merchants and pilgrims—against the strong, [182];
her exertions in favor of the vanquished in war, [183];
she preserves unity of faith, and founds institutions for doing good, [185];
what she would have done for the cure of pauperism if the Reformation had not plunged Europe into revolutions and reactions, [188];
encourages the aristocracy of talent, [361];
service which she did to the human mind by opposing the spirit of subtlety of the innovators, [407];
her interference in the management of hospitals, [449].
Churches, the Protestant, only the instruments of the civil power, [186].
Cicero, on the necessity of religion to the State, [316].
Civilization, that of Europe during the [16]th century not owing to Protestantism, [82];
characteristics of that of modern Europe described, [115];
compared with ancient and modern non-Christian civilization, [116];
its superiority owing to Catholicity, [117];
may be reduced to three elements—the individual, the family, and society, [117];
its universal progress impeded, and unity broken, by Protestantism, [260].
Clement, St. (Pope), passage from, on Christians selling themselves as slaves to redeem their brethren, [104].
Clergy, the effects on society of their power and influence, [175];
fatal effects of the diminution of their political influence in the [16]th century, [370];
advantages which might have resulted from it to popular institutions, [373];
their relations with all the powers and classes of society, [373].
Clermont, Council of, its decree in favor of the truce of God, [181].
Coblentz, Council of, [106].
Concina (P.), on the origin of power, [295];
how it exists in governments, [296].
Conduct, firmness of, its powerful effects in the world, [145].
Conscience, the public, described, [157];
that of Europe contrasted with that of ancient times, [159];
how influenced by the Church, [160];
both illustrated by the story of Scipio, [165];
the former was formed by Catholicity alone, [166].
Conscience, the individual, described, [158].
Constance, Council of, its doctrine on the murder of kings, [336].
Cornelius a Lapide, on St. Paul to the Romans, [460].
Cortes, severe measures of that of Toledo against the Jews, [205];
decline of, in Spain, [331].
Cottereaux, excesses of, [252].
Councils of the Church, their influence on political laws and customs, [360];
canons of, which improve the condition of slaves, [430];
check all attempts against the liberty of the enfranchised slaves of the Church, or who had been recommended to her by will, [431];
undertake that the Church will defend the liberty and property of the freed who have been recommended to her, [431];
make the redemption of captives the first care of the Church, and give their interests precedence over her own, [432];
excommunicate those who attempt to reduce men into slavery, [433];
declare those who make Christians slaves to be guilty of homicide, [434];
ordain that those who have sold themselves as slaves shall recover their liberty by repaying the price, [434];
protect the slaves belonging to Jews, [434];
provide means for their becoming free, [434];
forbid Jews to acquire new Christian slaves, [435];
ordain that if a master gives meat to a slave on a fasting day, the latter becomes free, [435];
forbid Jews to hold Christian slaves at all, [435];
forbid Christian slaves to be sold to Jews or pagans, [435];
or to be sold out of the kingdom of Clovis, [436];
severely condemn clerics who sell their slaves to Jews, [436];
command bishops to respect the liberty of those freed by their predecessors, [436];
they mention the power given to bishops to free deserving slaves, and fix the sum which they may give them to live on, [436];
exempt them from the general rule, that alienations made by bishops who leave nothing of their own must be restored, [436];
ordain that when a bishop dies, all his slaves shall be set at liberty, and that at the funeral each bishop or abbot may set three slaves free, giving them three solidi each, [436];
free all the English slaves in Ireland, [437];
forbid slaves of the Church to be exchanged for others, [437];
grant liberty to slaves who wish to embrace the monastic life, with proper precautions to prevent abuses, [437];
check the abuse of ordaining slaves without the consent of their masters, [437];
allow parish priests to select some clerics from the slaves of the Church, [438];
allow slaves to be ordained, having been first freed, [438].
Crusades vindicated, [242].
Cyprian (St.), on the redemption of captives, [432].
De Maistre on the word "catholic," [422];
on general Councils, [480];
compares the conduct of the Popes with that of other rulers, [484].
Democrats, difference between ancient and modern, [130].
Democracy, its alliance with kings against the aristocracy, [303];
notion formed of, in the [16]th century, [350];
two kinds of, [364];
their progress in the history of Europe, [365];
their characters, [366];
their causes and effects, [366];
historical facts with regard to, in France, England, Sweden, Denmark, and Germany, [367].
Descartes, his demonstration of the existence of God anticipated by St. Anselm, [486].
Divorce, consequences of the facility of, in Germany, according to M. de Staël, [139].
Divines, spirit of the writings of the old Catholic, compared with that of modern writers, [288].
Doctrines, their effects on society, [311];
those prevalent in the [16]th century with regard to democracy, [350];
those prevalent in political matters in Europe before the appearance of Protestantism compared with those of the school of the [18]th century and those of modern publicists, [374].
Dominicans, their exertions in favor of the native Americans, as stated by Robertson, [441].
East, the, injury caused there by breaking unity in religion, [235].
Elvira, Council of, its decree in favor of slaves, [100].
England, policy of, towards Spain, [76].
Eon, his fanatical delusion, [251].
Epaone, Council of, [100].
Erigena, account of, [400].
Errors, those of the mind not always innocent, [200].
Error described, [70].
Europe, characteristics of her civilization, [116];
condition of, in the [13]th century, [245] et seq.;
singular contrasts therein, [246];
struggle between barbarism and Christianity there, [247];
instances of great and good principles sometimes abused in practice, [247];
barbarism therein improved by religion, and religion disfigured by barbarism, [248];
effects of the crusades, [249];
increasing power of the commonalty, [249];
decline of the feudal system, [249];
power of great ideas, [250];
critical epochs, [250];
great agitation prevailing, and horrible doctrines spread, among the people at that time, [250] —(see Tanchème, Eon, Cathari, Vaudois, Albigenses);
what she would have done for civilization if she had not been impeded by Protestantism, [261];
her condition when it appeared, [261];
great increase of power and development of mind, [262];
divisions occasioned by it, [262];
the nations thereof require religious institutions for organizing beneficence and education on a large scale, [277];
state of, at the end of the [15]th century, [344];
social movement at that time, [344];
its causes, [344];
its effects and object, [345];
development of the industrial classes there, [354];
this took place under the influence of Catholicity alone, [385];
picture of, from the [11]th century to the [14]th, [382];
religion and the human mind there, [404];
intellectual condition of the nations of modern, distinguished from that of those of antiquity, [405];
causes which have accelerated it among the former, [406].
Eximeno, letter of, on the sciences, [425].
Facts, consummated, how they are to be treated, [333].
Faith, unity of, not adverse to political liberty, [388].
Forms, political, their value, [357].
Francis I. (of France), his opinion on the necessity of expelling the Moors from Spain, [210].
Francis, St. (de Sales), his list of titles given to the Popes, [423].
Franks, their custom of going armed to church forbidden by Councils, [176].
Free-will, its denial discarded by Protestants themselves, [68];
its effects, [68];
its noble results, [134];
supported by Catholicity against the Reformation, [135].
Gambling, passion of, described, [142].
Games, public, those of the Romans prohibited by the Christian Church, [175].
Gerbet (l'Abbé), his excellent refutation of Lammenais' doctrines, [338].
Germans, manners of the ancient, described by Tacitus, [152]; why embellished by him, [153];
are but little known to us, [154];
their struggles with the Romans, [154].
Gibbon, testimony of, to the merits of Bossuet's History of the Variations, [421].
Gilles (St.), Council of, its decree in favor of the truce of God, [179].
Gironne, Council of, in favor of the truce of God, [180].
Glaber (Monk), of Cluny, his history of France, [241].
Gotti (Cardinal), doctrines of, on the origin of power, [295].
Gouget (l'Abbé), on Catholic Hebrew studies, [413].
Government, three principles of—monarchy, aristocracy, and democracy, [344].
Governments, revolutionary ones are cruel in self-defence, not being based on right, [128];
right of resistance to de facto ones, [330];
falsehood of the theory which imposes the obligation of obeying them merely as such [331];
difficulties on this point explained, [332].
Grace, effects of the Catholic doctrine of, [234].
Gratian, merit of his literary labors, [241].
Gregory (Pope), passage from, [108];
frees two slaves of the Roman Church, [436];
his reason why Christians liberated their slaves, [436].
Gregory III. (Pope), on selling slaves to the pagans for sacrifice, [435].
Gregory IX. (Pope), his decretals on slavery, [109];
against the hereditary succession of the clergy, [352].
Gregory XVI. (Pope), his apostolic letters against the slave trade, [438].
Grotius, his servile doctrine on the civil power, [323];
his evidence in favor of Catholicity, [424].
Gruet, his incredulity and execution, [429].
Guibert, historical labors of, [241].
Guizot, on the effects of the Church upon slavery, [113];
his doctrine of the personal independence of individuals among the barbarians stated and discussed, [119];
true theory thereon, [121];
incoherence of his own doctrines, [124];
cause of his error, [125];
his acknowledgment with regard to the reformation and liberty, [343];
extract from, shewing that the clergy were not a caste, [351];
an opinion of, refuted, [399];
extract from, shewing the immense superiority of the Church to the barbarians in legislation, [447];
documents shewing his error with respect to Abelard, [486].
Hacket, fanaticism of, [427].
Harlem, Mathias, mad fanaticism of, [426].
Heresy, held a sin by the Catholic Church, [200].
Heretics, characteristics of those of the early ages, [425].
Herman, preaches the murder of all priests and magistrates, [426].
Hermandad, charter of, between the kingdoms of Leon and Castile, for the preservation of their liberties, [475].
History, difficulties in its study, [248];
necessity of taking into account times and circumstances of events therein, [248].
Hobbes, his false theory of society, [304];
his servile doctrine, [323].
Honor, principle of, in monarchies, according to Montesquieu, [161].
Horace, on the origin of society, [462].
Hospitals, destroyed by Henry VIII. in England, [185];
Catholic bishops the protectors and inspectors of, [187];
laws made respecting them by the Church, [187];
attached to monasteries and colleges in the middle ages, [449];
superintended by the bishops, [449];
their property protected by being considered as belonging to the Church, [449].
Hugh of St. Victor, historical labors of, [241].
Humility, its effects with regard to toleration, [193].
Ideas, irreligious ones cannot be confined to theory, but enter on the field of practice, [70];
destroy themselves, [71];
power of, [169];
they are divided into those that flatter the passions, and those that check them, [170];
they require an institution to preserve and enforce them, [170];
how they became corrupted among mankind before Christianity, [170];
how effected by the press, [171];
their natural progress, [171];
their rapid succession in modern times, [171].
Impiety allies itself with liberty or despotism to suit its purpose, [388].
Incredulity in Europe the fruit of Protestantism, [60];
spirit of, has lost much of its strength, [70].
Independence, personal, feeling of, existed among the Greeks and Romans, [124].
Indifference, religious, in Europe, the fruit of Protestantism, [60].
Individual, the, how absorbed by the state among the ancients, [127];
fatal effects of the complete annihilation of the feelings of respect for, in society, [129];
witnessed among nations not Christians, [129].
Individuals, how the freedom of, was fettered among the ancient republics, [130];
every thing ruled by the state, [130].
Inquisition, the, misrepresentations with regard to that of Spain, [203];
its duration may be divided into three periods, [205];
appeals from it to Rome, [207];
indulgence of the latter, [203];
interference of the Popes to soften the rigours of, [203];
mildness of that of Rome, [203];
no case of capital sentence pronounced by it, [203];
rigours of that of Spain in the time of Philip II. caused by the Protestants themselves, [214];
compels a preacher to retract who, in the presence of Philip II., had maintained that kings have absolute power over their subjects, [218];
became milder with the spirit of the age, [218];
remarks thereon, [452];
appellants to Rome from, forbidden to return to Spain under pain of death by pragmatic sanction of Ferdinand and Isabella, [454];
how affected by the policy of the Spanish kings, [455];
the latter earnestly endeavoured to have the judgment in Spain made final, without appeal, which the Popes refused, [455];
affected impartiality of writers with regard to it, [455].
See Perez, Puigblanch, Villanueva, Llorente, and Jomtob.
Institutions, religious, opposed by Protestantism and philosophers, [219];
their importance and connexion with religion herself, [221];
have survived the attempts made to destroy them, [221];
their nature described, [222];
their object, [222];
are perfectly conformable to the spirit of the Christian religion, [223];
their commencement, according to Cassian, [223];
have always existed in the Church from the time of Constantine, [223];
conduct of the Popes towards them, [224];
their accordance with the Gospel precepts, [225];
their effects on the human mind, [226];
their services and necessity, [227];
their necessity for the salvation of society, [275];
not inconsistent with the improvements of modern times, [280];
historical view of them, [458];
coup d'œil at their origin and development, [458]-9.
Institutions, free, injured by Protestantism, [363].
Institutions, their study, [248];
necessity of understanding the times when they existed, [248].
Intellect, the, its development, how affected by Catholicity, [392];
influence thereof upon, historically examined, [393];
its relations with religion, [404];
its development among the nations of Europe different from that of those of antiquity, [405];
causes that have hastened its development in Europe, [405];
origin of the spirit of subtlety, [406];
service rendered to it by the Church in opposing the subtleties of the innovators, [403];
its progress from the eleventh century to our times, [412];
different phases, [412].
Intolerance, that of some irreligious men, [194];
of the Romans, [196];
of the pagan emperors, [196];
has continued from the establishment of Christianity by the state, in various forms, down to the present time, [196];
recent instances of it, [196];
case of France examined, [197];
doctrine which condemns all intolerance with regard to doctrines and actions discussed and refuted, [198];
consequences which would flow from it, [198];
would produce impunity for crimes, [198];
civil and religious, distinguished, [450];
mistaken by Rousseau, [450];
its existence in ancient and modern times held by some Protestants, [451].
Irreligion, spirit of, has lost much of its strength, [70].
Isabella, part taken by, in the establishment of the Inquisition in Spain, [205].
Jansenists, the, described, [62].
Jerome, (St.), on the name Catholic not being given to heretics, [422].
Jesuits, importance of, in the history of civilization, [268];
their eminent services, [269];
error and contradiction of M. Guizot in their regard, [270];
false charges against, [271].
Jews, the slaves of, protected by decrees of Councils, [107];
struggle between truth and error among, [170];
how the truth was preserved, [170];
their avarice, [206];
popular hatred against, [206];
atrocities charged against them by the people, [207];
pragmatic sanction of Ferdinand and Isabella with regard to, [454];
law of Philip II. against, [455].
John de Ste. Marie, extracts from, on Christian politics, [463].
Jomtob, Nathaniel, his work called The Inquisition Unveiled, [456];
his prejudice and vulgar abuse, [456].
Judaizers pursued by the Inquisition, [209].
Justin, on martyrdom, [132];
his Apology, [286].
Justinian gives bishops the control of hospitals, [450].
Kings, inviolability of, [337];
greatest increase of the power of, in Europe, dates from the appearance of Protestantism, [363].
Knowledge, state of, when Christianity appeared, [85];
sterility of, in creating social institutions, [85].
Laborers, protected by the Council of Rheims, [182].
Lacordaire (l'Abbé) on the Spanish Inquisition, [210].
Lamennais (l'Abbé), his attempt to ally Catholicity with extreme democracy, [131];
his doctrines on government compared with those of St. Thomas, [338].
Las Casas, exertions of, in favor of the native Americans related by Robertson, [442].
Lateran, general Council of, confirms the truce of God, [181];
eleventh general Council of, forbids the maltreatment of monks, clergy, pilgrims, merchants, peasants, and the shipwrecked, [182].
Law, the divine, false interpretation of, [284];
St. John Chrysostom on, [285];
according to Bellarmine, [291].
—See St. Thomas, Suarez, Gotti, Busenbaum, Liguori, Billuart, and the Compendium Salmaticense.
Law.—See St. Thomas.
League, the Hanseatic, described, [354].
Legislation, that of Rome described, [86];
was probably influenced by Christianity, [86].
Leibnitz, his negotiations with Bossuet to re-unite the Churches, [61];
his theological system contains the chief dogmas of Catholicity, [424].
Lepers, ordered to be maintained at the expense of the Church, [187].
Lerida, Council of, excludes those at variance from the body and blood of Christ, [176];
decrees seven years' penance against infanticide, [184].
Leyden, John of, his excesses at Munster, [426].
Liberty, a word ill understood, [79];
examples of, [79];
how limited, [79];
Catholicity favorable to its true spirit, [80];
true nature of, [228];
according to Catholic doctors, [311];
political freedom owes nothing to Protestantism, [352];
Catholicity favorable to it, [352];
why it has fallen into bad repute with some, [362];
considered in relation to religious intolerance, [382];
cannot subsist without morality, [389];
remarkable passage from Augustin on the subject, [390].
Lillebonne, Council of, enforces the truce of God, [180].
Llandaff, Council of, [177].
Llorente, his History of the Inquisition, [457];
his attempt to introduce schism and heresy into Spain, [457];
his misrepresentation, [457];
burns a portion of the documents belonging to the Inquisition of Madrid, [457].
London, Council of, [106].
Louis of Bavaria, the doctrine that the imperial power comes immediately from God maintained by the princes of the empire in his time, [462].
Love, passion of, its effects, [143];
how treated by Catholicity and Protestantism, [144];
advantages of the course pursued by the former, [145].
Luther, his opinion on polygamy, [138];
effects which his doctrines would have had, had they been proclaimed sooner, [138];
his intolerance towards the Jews, [209];
specimens of his violence, grossness, and intolerance, [421];
his evidence against Catholicity, [423];
his interview with the Devil, [425];
infidel passages from his writings, [428].
Lyons, Council of, [105];
Council of, see Lepers;
poor men of, described, [251].
Mâcon, Councils of, [104].
Manichees, unusual severities exercised towards, [204];
description of, [252].
Manners, gentleness of, one of the characteristics of European civilization, [172];
wherein it consists, [172];
exists in advanced societies, [172];
not found in young nations, [172];
did not exist among the Greeks and Romans, [173];
causes of this, [173];
their excessive corruption among the ancients, [445].
Mariana, his popular doctrines, [312];
on the liberties of Spain, [481].
Marquez, P., on the disputes between rulers and their subjects, [482];
on the levying of taxes, and the right of rulers over the property of their subjects, [483].
Marriage, doctrines of Catholicity and Protestantism with regard to, compared, [136];
importance of guarding the sanctity of, [139];
not admitted as a sacrament by Protestantism, [139];
different conduct of Catholicity and Protestantism with regard to, [140].
Martyrs, heroism of the Christian, [132].
Matha, John of, one of the founders of the Order of the most holy Trinity for the Redemption of Captives, [259].
Mathematics, obscurity of their first principles, [425].
Melancthon, his complaints against the other Reformers, [421];
superstitions of, [426].
Merchants protected by Councils, [182].
Merida, Council of, [100].
Missions, their unity broken by Protestantism, [260];
injury thereby done to them, [263];
what they might have effected had it not appeared, [263];
what united efforts effected in earlier times, [264];
need of, on a large scale, for the conversion of the heathen, [265];
zeal displayed by the Church in the promotion of, in latter times, [266];
powerful means for promoting at the command of Rome before unity was broken, [266].
Monarchy, why hereditary is preferable, [143];
idea formed of, in the sixteenth century, [346];
application thereof, [347];
in what it differed from despotism, [347];
what it was in the sixteenth century, [347];
its relations with the Church, [348];
when necessary in Europe, [356];
different character of, in Europe and Asia, [357];
passage from De Maistre on, [358];
institutions for limiting it, [358];
it acquired strength in the sixteenth century, [361];
prevailed over free institutions, [362];
causes of this, [370].
Monasteries, those in the east established in imitation of the solitaries, [235];
causes of their decline, [235];
services they might have rendered to literature, [236];
what they did for knowledge, [236];
those of the west established, [238];
their effects, [238];
property rendered sacred, [239];
their property, [239];
their claims thereto, [239];
their improvements, [240];
encouragement given to the country life, [240];
their services to Germany, France, Spain, and England, [240];
great men they produced, [240];
their services to science and letters, [240];
their civilizing effects, [242];
new forms assumed by them in the twelfth and thirteenth centuries, [242];
their objects, [243];
benefits they conferred on mankind, [243].
Monks, protected by Councils, [180].
Monogamy not owing to climate, [138].
Montaigne on the Reformation, [61];
his infidel sentiments changed at his death, [429].
Montanus, Arias, employed by Philip II. to collect books and MSS., [218].
Montesquieu on the principle of honor in monarchies, [162];
that of virtue in republics, [161];
he is bound by his theory, [165];
on the destruction of monasteries and hospitals in England by Henry VIII., [185];
his doctrine with regard to the latter, [186].
Montpellier, Council of, its decrees to secure peace, [181].
Moors, the, dread of their power in Spain, [205];
papal bull in favor of, [209];
law of Philip III., expelling them, [454].
Napoleon and the Spanish nation, [331].
Narbonne, Council of, its decree in favor of
the truce of God, [179].
Nationality, importance of, [76].
Nicholas, a fanatic who taught that it was good to continue in sin that grace might the more abound, [427].
Nuns, protected by the Council of Rouen, [181].
Obedience, motives of, founded on the will of God, [97].
Olive trees, why protected by the Council of Narbonne, [180].
Opinions, the rapid succession of, in modern times, [171].
Opinion, public, influence of, on morals, [163].
Orange, Council of, its decree in favor of slaves, [103].
Orders, the religious-military described, [242];
the mendicant ditto, [252];
the necessity for the latter, [253];
their popular nature, [254];
their influence, [254];
were the work of God, [254];
their relations with the Pontiffs, [256];
those for the redemption of captives, [257];
visions inspiring them, [259];
their founders, [259].
Orleans, Council of, its decree in favor of slaves, [100], [103], [107];
forbids any one to be armed at church, [176];
protects hospitals, [187];
the poor and prisoners, [187].
Oxford, Council of, its decree against robbers, [182].
Pacts, [298].
Paganism described by St. Augustin, [89].
Palafox, on the duties of kings, princes, and magistrates, [321];
on taxes and tyranny, [483].
Palentia, Council of, protects the defenceless, [182].
Papin, evidence of, in favor of Catholicity, [424].
Paris, trades-union of, [354].
Passions, the, differently treated by Catholicity and by Protestantism, [140];
why so active in times of public disturbance, [143].
Patrick, (St.), Council of, [105].
Paul, (St.), his Epistle to the Romans, [459].
Peasants.—See Lateran.
Penance, efficacy of the sacrament of, [167].
Perez, on the condemnation of a preacher for absolutist doctrines by the Inquisition of Spain, [455].
Peter, (St.), of Arbues, his murder by the Jews not a proof of the unpopularity of the Inquisition, [207];
tumult occasioned thereby, [207].
Peter, (St.), Nolasco, founds the Order of Mercy for the Redemption of Captives, [259].
Philanthropy, inadequate for works of beneficence without Christian Charity, [189].
Philosophers, the irreligions of the last century preferred pagan to Christian institutions, [161].
Philosophy, schools of, can destroy but not create, [171].
Philip II. of Spain did not institute the Inquisition, but continued it, [210];
why so much attacked by Protestants, [210];
probability that the attempts made to introduce Protestantism into Spain in his time would succeed, owing to the circumstances of the times, [211];
his conduct to Carranza, [213];
his services to Catholicity, [215];
general feeling in his reign with regard to cruel punishments very different from the present, [217];
his patronage of literature, [218];
his letter to Arias Montanus, [456].—See Inquisition.
Pilgrims protected by Councils, [181].
Pitt, anecdote of, [76].
Pius II. (Pope), his apostolic letters against slavery, [439].
Pius VII. (Pope), interposes to abolish the slave trade, [441].
Plato, immoral doctrines of, [422].
Polygamy, not the effect of climate, [138].
Poor, the, regulations of Councils in favor of, [187].
Popes, the, services they rendered to society by preserving the sanctity of marriage, [137];
support the truce of God, [181];
their attempts to mitigate the rigour of the Spanish Inquisition, [208];
appoint judges of appeal, [208];
their intolerance compared with the tolerance of Protestantism, [208];
their temporal powers, [340];
doctrines of theologians with regard to them in case they should fall into heresy, [342];
nature, origin, and effects of their temporal power, [386];
list of titles given to, in ancient times, [423].
Power, origin of, [284];
the paternal, considered with regard to the civil, [286];
the latter, according to Bellarmine, resides immediately in the people, [292];
divine origin of, [298];
violence of, when illegitimate, [303];
mediate and immediate transmission of, [305];
this distinction important in some respects and unimportant in others, [306];
why Catholic divines have so zealously supported the mediate, [308];
faculties of the civil, [317];
calumnies of the opponents of the Church on this point, [317];
resistance to the civil, [324];
comparison between Catholicity and Protestantism on this point, [327];
vain timidity of some minds on this point, [324];
obedience to the civil, taught by Catholicity when legitimate, [325];
civil distinguished from spiritual, [326];
conduct of Catholicity and Protestantism with respect to the separation of the two, [326];
the independence of the spiritual, a guarantee for the liberty of the people, [326];
doctrines of St. Thomas on obedience to the civil, [328];
doctrines of St. Thomas, Bellarmine, Suarez, &c. on resistance to the civil, in extreme cases, [338].
Preaching, that of Protestantism without authority, [167].
—See Protestantism.
Prebendaries, bound to give a tenth of their fruits to an hospital, [188].
Press, the effects of, on opinions, [171].
Prisoners, exertions of the Church in favor of, [187].
Protestantism, present condition of, [64];
attempts to preserve itself by violating its fundamental principle, [64];
causes of its continuance, [64];
has almost entirely disappeared as a fixed creed, but remains as a body of sects, [65];
its positive doctrines repugnant to the instinct of civilization, [68];
its essential principle one of destruction, [69];
can boast only of its ruins, [69];
was the work of human passions, and not of God, [69];
effects which even its partial introduction into Spain would produce, [74], [76], [78];
advantages of the practice of preaching preserved by, [90], [166];
its preaching is without authority, [167];
its doctrine with respect to errors of the mind, [199];
effects which its introduction into Spain would have produced, [216];
would have broken the unity of the Spanish monarchy, [216];
is opposed to vows and celibacy, [219];
its appearance, [262];
its effects in breaking the unity of European civilization, [262];
divided the missionaries among themselves, [263];
disastrous effects of, [267];
exalts the temporal power at the expense of the spiritual, [308];
its relations with liberty, [343];
real state of the case on this point, [344];
its origin aristocratic, [355];
not favorable to the poor, [355];
has contributed to destroy free institutions, [363];
fearful state of Europe after it appeared, [369];
political doctrines prevailing in Europe before its appearance compared with those of modern publicists and the school of the eighteenth century, [374];
has prevented the homogeneity of European civilization, [375];
historical proofs, [376];
compared with Catholicity with regard to learning, criticism, the learned languages, the foundation of universities, the progress of literature and the arts, mysticism, high philosophy, metaphysics, morals, religious philosophy, and the philosophy of history, [412];
evidences against, from Luther, Melancthon, Calvin, Beza, Grotius, Papin, Puffendorf, and Leibnitz, [423];
its superstition and fanaticism, [425];
bad faith of its founders, [428];
passages proving this, [428];
progress of infidelity soon after its appearance proved from Luther, Brentzen, Gruet, and Montaigne, [428].
Puffendorf, his false theory of society, [304];
evidence of, against Protestantism, [423].
Puigblanch.—See Jomtob.
Punishments, right of inflicting capital, derived from God, [300];
cannot come from pacts, [300];
mildness of, among barbarian nations not a proof of civilization but of indifference to crime, [447];
immense superiority of the legislation of the Church with respect to, according to M. Guizot, [447].
Regulus, virtue bordering on ferocity, [104].
Religion, always existed in some shape among the greater part of mankind, [66];
power of, in Spain, [76];
condition of, when Christianity appeared, [84];
atrocities committed in the name of, by Catholics and Protestants, [204];
importance of, to the civil power, [311];
corruption of, among the ancients, [445].
Revolutions, those of modern times, [389];
difference between that of the United States of America and that of France, [389].
Rheims, Councils of, [104];
commands that the clergy, monks, women, travellers, laborers, and vine-dressers shall be respected during war, [182];
protects the poor, [187].
Robertson.—See Dominicans and Las Casas.
Romans, the, their savage heroism not tolerated by the mild spirit of Christianity, [104];
futile attempts made to imitate them, [128];
their manners effeminate without being gentle, [173].
Rome, legislation of, [86];
how affected by Christianity, [86];
vice of her political organization, [87];
Council of, its decrees in favor of slaves, [109];
the court of, endeavors to mitigate the severity of the Spanish Inquisition, [208];
mildness of the Inquisition at Rome compared with that in other places, [208];
no instance of a capital sentence having been pronounced thereby, [208];
the decline and fall of the empire of, [229].
Roscelin described, [400];
compared with St. Anselm, [407].
Rouen, Council of, its decree in favor of the truce of God, [181].
Rousseau, doctrines of, [282];
his appeal to the passions, [288];
his Contrat Social, [299];
his misrepresentation of Catholicity, [450];
doctrines of his Contrat Social, [451];
his intolerance, [451].
Saavedra, his popular doctrines, [313].
Salamanca, Compendium of, on the transmission of power by the people's consent, [295].
Sciences, the natural and social compared, [85].
Scipio, story of, [165].
Self-defence, right of, alleged as a plea for the intolerance of governments, [202].
Seneca, on the worship of the gods, [316].
Sigebert, historical labors of, [241].
Slaves, their large numbers among the ancients, [91];
their numbers at Athens, Sparta, Rome, and in the eastern countries, [91];
opinions of Plato and Aristotle regarding them, [91];
their treatment, [91];
dangers from their numbers, [91];
their rebellions, [92];
their immediate emancipation impracticable, [93];
the Church did all that could be done in their favor, [94];
difficulties she had to contend with in their emancipation, [94];
conduct, designs, and tendencies of the Church favorable to them, [94];
their natural inferiority to freemen proclaimed by the heathen philosophers, [95];
their natural equality with them inculcated by the Scriptures and the Church, [97];
motives for their obedience, [97]; their ill-treatment, [98];
spirit of hatred and revolts thereby caused, [98];
St. Paul's instructions to them, [98];
power of life and death possessed over them by their masters, and cruelties exercised, [99];
scene from Tacitus, [99];
St. Paul intercedes for one of them, [100];
ill-treatment of them forbidden by Councils of the Church, [100];
she substitutes public trial for private vengeance in their regard, [101];
the clergy forbidden to mutilate them, [101];
she condemns to penance those who put them to death of their own authority, [101];
she protects those newly emancipated, [103];
those of the Church not allowed to be sold or exchanged, [109];
those who embrace the monastic state are freed by decree of the Council of Rome, [109];
abuse thereof, [109];
were raised to the priesthood, but not until they had been freed, [110];
prevalence of the abuse of ordaining slaves without the consent of their masters, [110];
the Church protects their marriages, and forbids them to be dissolved by their masters, [113].—See Councils.
Slavery, the offspring of sin, [112].
Society, will always be either religious or superstitious, [67];
modern, described, [72];
its progress, [82];
condition of, when Christianity appeared, [84];
present state of, [274];
administration alone not adequate to its wants [276];
principle of charity required, [276];
physical means of restraining the masses of, [278];
moral means required, [280];
origin of, according to St. Thomas, [289];
not the work of man, [291];
not to be saved by strict political doctrines, without religion and morality, [314];
why modern conservative schools are powerless in preserving it, [315];
struggle therein between the three elements, monarchy, aristocracy, and democracy, [369].
Solitaries, the early, described, [231];
numbers of, [231];
influence of, in spiritualising ideas and improving morals, [232];
overcome the difficulties of the luxurious and enervating climate, [234];
great men who received their inspirations from them, [234].
Spain, effects which the partial introduction of Protestantism would have produced there, [74], [76], [77];
power of religious ideas there, [76];
peculiar manner in which revolutionary ideas have come into operation there, [77];
has not yet obtained the government which she requires, [78];
effects of the loss of her national unity, [78];
her intolerance in religious matters not so great as it has been represented, [218];
bold language used there with regard to politics, [312];
industrial progress therein, [354];
Catholicity and politics there, [377];
real state of the question, [377];
causes of the ruin of her free institutions, [378];
ancient and modern freedom, [378];
Communeros of Castile, [379];
policy of her rulers, [380];
Ferdinand, Ximenes, Charles V., and Philip II., [381].
Stephen, (Abbot), his account of the excesses committed by the Manichees in France, [252].
Suarez, on the origin of power, [294];
his reply to King James I. of England, [294];
on the disputes between subjects and their rulers, [473].
Subtlety, spirit of, in the middle ages, its causes, [406].
Tacitus, scene from, of cruelty to slaves, [99];
on the ancient Germans with regard to women, [152];
his description of their manners, why embellished, [152].
Tact, value of, [171].
Tanchème, excesses of, [250].
Telugis, Council of, ordains the truce of God, [180].
Tertullian, apology of, [286].
Theodosius, the emperor, excluded from the Church by St. Ambrose, for the slaughter at Thessalonica, [178].
Theories, rapid succession of, in modern times, [171].
Theresa, St., extracts from the visions of, [427].
Thierry, M., his history of the Conquest of England by the Normans, [120].
Thomas, St., of Aquin, extract from, on the origin of society, [289];
on the Divine law, [290];
his definition of law, [319];
his doctrines with regard to laws and royal power, [319];
on obedience to laws, [328];
utility of his dictatorship in the schools in the middle ages to the human mind, [411];
passages from, on the duties of rulers and subjects, [470];
his doctrines on the forms of government, [480].
Times, superiority of the primitive, has been exaggerated, [422].
Toledo, Councils of, [103], [107], [108], [111].
Toleration, how misunderstood and misrepresented, [190];
prejudices against Catholicity with regard to, [190];
principle of, considered, [191];
in religious men is the produce of two principles, charity and humility, [191];
illustrations, shewing how they are affected by intercourse with the world on this point, [192];
that of some irreligious men, [194];
considered in society and governments, [194];
its existence in society not owing to the philosophers, [195];
its causes, [195]; principle of universal, discussed, [196].
Tours, Council of, ordains that the poor shall be supported in their own town or parish, [187].
Trades-corporations, origin and salutary effects of, [477].
Trades-union.—See Paris.
Trajan, the emperor, 6000 gladiators slain at his games, [174].
Transubstantiation, discussion with regard to, in consequence of the philosophy of Descartes, [397].
Trent, Council of, gives bishops the power of visiting hospitals, [449].
Troja, Councils of, promote the truce of God, [180].
Truce of God described, [179];
established by Church Councils, [179];
supported by Popes, [180].
Truth, described, [69].
Tubuza, Council of, establishes the truce of God, [179].
Unbelievers, doctrines of, with regard to errors of the mind, [200].
Universities, those founded by Catholicity, [414].
Vaison, Council of, decree of, in favor of foundlings and against infanticide, [184].
Valois, Felix of, one of the founders of the Order of the Most Holy Trinity for the Redemption of Captives, [259].
Vaudois, described, [252].
Verneul, Council of, [105].
Villanueva, prejudice and egotism of, [457].
Vine-dressers, protected by the Council of Rheims, [182].
Virginity, respected by the ancients, &c., but not by Protestantism, [146];
how important that it should be respected, [146];
not injurious to the state, [147];
its effects on the female character, [149].
Visions, (see Orders);
effects of, [259];
those of Catholics, [427].
Vives, Louis, on human knowledge, [424].
Voltaire described, [63];
extract from, on the importance of the morals of courts to society, [137].
Vows, vindication of religious, [228];
those of chastity in the early ages of the Church, [458].
Widows, their vows of chastity in the early ages of the Church, [458].
Witmar, a German monk, his chronicles much esteemed [241];
used by Leibnitz, [241].
Women, degraded condition of, among the ancients, [136], [441];
their elevation due entirely to Catholicity, [136], [156];
how affected by chivalry, [150];
their elevation falsely ascribed to the ancient Germans, [151];
protected by Councils, [182].
Worms, Council of, excommunicates those who refuse to be reconciled, [177].
Zeballos, P., on Christian politics and Naboth's vineyard, [467].
Ziegler, a Lutheran, an ardent defender of the immediate communication of temporal power, [463].
Zonarus, on charitable establishments, [187].
Zuinglius, his phantom, [426].

THE END.

[INDEX.]

FOOTNOTES: