This distinguished ecclesiastic, the boast of the Spanish clergy and the Catalan people, died at Vich, his native city, on the 9th of July, 1848, in the same spirit of lively faith and fervent piety which had always marked his life. His funeral took place on the 11th, with all the pomp that could be furnished by the civil and ecclesiastical authorities. The municipality decreed that one of the public places should be named after him.
Balmes was little below the middle height, and of weak and slender frame. But the appearance of feeble health which he exhibited, was combatted by the animation of his looks. His forehead and lips bore the impress of energy, which was to be seen also in his eyes, black, deep-set, and of unusual brightness. The expression of his countenance was a mixture of vivacity, openness, melancholy and strength of mind. A careful observer of all his sacerdotal duties, he found in the practices of piety, the vigor which he displayed in his intellectual labors. The distribution of his time was extremely methodical, and his pleasures consisted only in the society of his friends. To the prospect of temporal honors and the favor of the great, he was insensible; neither did he seek after ecclesiastical dignities or literary distinctions. His aim was the diffusion of truth, not the acquisition of a great reputation. These qualities, however, with his eminent talents, varied erudition, and invaluable writings, have won for him a universal fame.
[TABLE OF CONTENTS.]
| [CHAPTER I]. | Page |
| THE NAME AND NATURE OF PROTESTANTISM, | 25 |
| [CHAPTER II]. | |
| THE CAUSES OF PROTESTANTISM. | |
| What ought to be attributed to the genius of its founders—Different causes assigned forit—Errors on this subject—Opinions of Guizot—Of Bossuet—True cause of Protestantismto be found in the social condition of European nations, | 28 |
| [CHAPTER III]. | |
| EXTRAORDINARY PHENOMENON IN THE CATHOLIC CHURCH. | |
| Divinity of the Catholic Church proved by its relations with the human mind—Remarkableacknowledgment of M. Guizot—Consequences of that acknowledgment, | 38 |
| [CHAPTER IV]. | |
| PROTESTANTISM AND THE HUMAN MIND. | |
| Protestantism contains a principle of dissolution—It tends naturally to destroy all faith—Dangerousdirection given to the human mind—Description of the human mind, | 42 |
| [CHAPTER V]. | |
| INSTINCT OF FAITH IN THE SCIENCES. | |
| Instinct of faith—This instinct extends to all the sciences—Newton, Descartes—Observationson the history of philosophy—Proselytism—Present condition of the humanmind, | 46 |
| [CHAPTER VI]. | |
| DIFFERENT RELIGIOUS WANTS OF NATIONS—MATHEMATICS—MORAL SCIENCES. | |
| Important error committed by Protestantism, with regard to the religious government ofthe human mind, | 50 |
| [CHAPTER VII]. | |
| INDIFFERENCE AND FANATICISM. | |
| Two opposite evils, fruits of Protestantism—Origin of fanaticism—The Church has preparedthe history of the human mind—Private interpretation of the Bible—Passage fromO'Callaghan—Description of the Bible, | 53 |
| [CHAPTER VIII]. | |
| FANATICISM—ITS DEFINITION—FANATICISM IN THE CATHOLIC CHURCH. | |
| Connexion between fanaticism and religious feeling—Impossibility of destroying it—Meansof diminishing it—The Church has used these means, and with what result?—Observationson the pretended Catholic fanatics—Description of the religious excitement of thefounders of orders in the Church, | 57 |
| [CHAPTER IX]. | |
| INCREDULITY AND RELIGIOUS INDIFFERENCE IN EUROPE THE FRUITS OF PROTESTANTISM. | |
| Lamentable symptoms of these from the beginning of Protestantism—Remarkable religiouscrisis in the latter part of the seventeenth century—Bossuet and Leibnitz—TheJansenists—Their influence—Dictionary of Bayle—The epoch when that work appeared—Stateof opinions among the Protestants, | 60 |
| [CHAPTER X]. | |
| CAUSES OF THE CONTINUED EXISTENCE OF PROTESTANTISM. | |
| Important question with regard to the continuance of Protestantism—Religious indifferencewith respect to man collectively and individually—European societies with relationto Mahometanism and idolatry—How Catholicity and Protestantism are capable of defendingthe truth—Intimate connexion between Christianity and European civilization, | 64 |
| [CHAPTER XI]. | |
| THE POSITIVE DOCTRINES OF PROTESTANTISM ARE REPUGNANT TO THE INSTINCT OFCIVILIZATION. | |
| Doctrines of Protestantism divided into positive and negative—Singular phenomenon: oneof the principal dogmas of the founders of Protestantism repugnant to European civilization—Eminentservice which Catholicity has done to civilization by defending freewill—Nature of error—Nature of truth, | 68 |
| [CHAPTER XII]. | |
| EFFECTS WHICH THE INTRODUCTION OF PROTESTANTISM INTO SPAIN WOULD HAVE PRODUCED. | |
| Present state of religious ideas in Europe—Victories of religion—State of science and literature—Conditionof modern society—Conjectures on the future influence of Catholicity—Isit probable that Protestantism will be introduced into Spain?—England—Herconnexion with Spain—Pitt—Nature of religious ideas in Spain—Situation of Spain—Howshe may be regenerated, | 70 |
| [CHAPTER XIII]. | |
| PROTESTANTISM AND CATHOLICITY IN THEIR RELATION TO SOCIAL PROGRESS—PRELIMINARYCOUP D'ŒIL. | |
| Commencement of the parallel—Liberty—Vague meaning of the word—European civilizationchiefly due to Catholicity—East and West—Conjectures on the destinies of Catholicityamid the catastrophies that may threaten in Europe—Observations on philosophicalstudies—Fatalism of a certain modern historical school, | 79 |
| [CHAPTER XIV]. | |
| DID THERE EXIST, AT THE TIME WHEN CHRISTIANITY APPEARED, ANOTHER PRINCIPLE OFREGENERATION? | |
| Condition, religious, social, and scientific, of the world at the appearance of Christianity—Romanlaw—The influence of Christian ideas thereon—Evils of the political organizationof the empire—System adopted by Christianity; her first care was to change ideas—Christianityand Paganism with regard to the teaching of moral doctrines—Protestantpreaching, | 84 |
| [CHAPTER XV]. | |
| DIFFICULTIES WHICH CHRISTIANITY HAD TO OVERCOME IN THE WORK OF SOCIAL REGENERATION—SLAVERY—COULDIT HAVE BEEN DESTROYED MORE SPEEDILY THAN IT WAS BYCHRISTIANITY? | |
| The Church was not only a great and productive school, but she was also a regeneratingassociation—What she had to do—Difficulties which she had to overcome—Slavery—Bywhom was it abolished?—Opinion of M. Guizot—Immense number of the slaves—Cautionnecessary in the abolition of slavery—Was immediate abolition possible?—Refutationof the opinion of M. Guizot, | 90 |
| [CHAPTER XVI]. | |
| IDEAS AND MANNERS OF ANTIQUITY RESPECTING SLAVERY—THE CHURCH BEGINS BY IMPROVINGTHE CONDITION OF SLAVES. | |
| The Catholic Church not only employs her doctrines, her maxims, and her spirit of charity,but also makes use of practical means in the abolition of slavery—Point of view inwhich this historical fact ought to be considered—False ideas of the ancients on the subject—Homer,Plato, Aristotle—Christianity began forthwith to combat these errors—Christiandoctrines on the connexion between master and slave—The Church employsherself in improving the condition of slaves, | 94 |
| [CHAPTER XVII]. | |
| MEANS USED BY THE CHURCH TO ENFRANCHISE SLAVES. | |
| 1st. She zealously defends the liberty of the enfranchised—Manumission in the churches—Effectsof this practice—2d. Redemption of captives—Zeal of the Church in practisingand extending the redemption of captives—Prejudices of the Romans on this point—Thezeal of the Church for this object contributes, in an extraordinary degree, to theabolition of slavery—The Church protects the liberty of the free, | 102 |
| [CHAPTER XVIII]. | |
| CONTINUATION OF THE SAME SUBJECT. | |
| 3d. System of the Church with regard to slaves belonging to Jews—Motives which actuatedthe Church in the enfranchisement of her own slaves—Her indulgence to them—Hergenerosity towards the freed—The slaves of the Church considered as consecratedto God—Salutary effects of this way of viewing them—4th. Liberty is granted to thosewho wish to embrace the monastic state—Effects of this practice—Conduct of the Churchwith regard to the ordination of slaves—Abuses introduced in this respect checked—Disciplineof the Spanish Church on this point, | 106 |
| [CHAPTER XIX]. | |
| DOCTRINES OF ST. AUGUSTIN AND ST. THOMAS OF AQUIN ON THE SUBJECT OF SLAVERY—RECAPITULATION. | |
| Doctrine of St. Augustin on this subject—Importance of this doctrine with respect to theabolition of slavery—Refutation of M. Guizot—Doctrine of St. Thomas on the samesubject—Marriage of slaves—Regulation of canon law on that subject—Résumé of themeans employed by the Church in the abolition of slavery—Refutation of M. Guizot—Theabolition of slavery exclusively due to Catholicity—Protestantism had no sharetherein, | 111 |
| [CHAPTER XX]. | |
| CONTRAST BETWEEN THE TWO KINDS OF CIVILIZATION. | |
| Picture of modern civilization—Civilizations not Christian—Civilization is composed ofthree elements: the individual, the family, and the society—The perfectness of thesethree elements depends on the perfectness of doctrines, | 115 |
| [CHAPTER XXI]. | |
| OF THE INDIVIDUAL—OF THE FEELING OF INDIVIDUALITY OUT OF CHRISTIANITY. | |
| Distinction between the individual and the citizen—Of the individuality of barbarians accordingto M. Guizot—Whether in antiquity individuality belonged exclusively to thebarbarians—Twofold principle of the feeling of personal independence—This feeling infinitelymodified—Picture of barbarian life—True character of individuality among thebarbarians—Avowal of M. Guizot—The feeling of individuality, according to the definitionof M. Guizot, belongs in a certain way to all the ancient nations, | 118 |
| [CHAPTER XXII]. | |
| HOW THE INDIVIDUAL BECAME ABSORBED BY THE ANCIENT SOCIETY. | |
| Respect for man unknown to the ancients—What has been seen in modern revolutions—Tyrannyof public power over private interests—Explanation of a twofold phenomenon,which presents itself to us in antiquity and in modern societies not Christian—Opinion ofAristotle—Remarkable characteristic of modern democracy, | 126 |
| [CHAPTER XXIII]. | |
| OF THE PROGRESS OF INDIVIDUALITY UNDER THE INFLUENCE OF CATHOLICITY. | |
| The feeling of true independence was possessed by the faithful of the primitive Church—Errorof M. Guizot on this point: 1st, dignity of conscience sustained by the Christiansociety; 2d, feeling of duty; language of St. Cyprian; 3d, development of the interiorlife; 4th, defence of free will by the Catholic Church—Conclusion, | 131 |
| [CHAPTER XXIV]. | |
| OF THE FAMILY—MONOGAMY—MARRIAGE-TIE INDISSOLUBLE. | |
| Woman ennobled by Catholicity alone—Practical means employed by the Church to raisewoman—Christian doctrine on the dignity of woman—Monogamy—Different conduct ofCatholicity and Protestantism on this point—Firmness of Rome with respect to marriage—Effectsof that firmness—Doctrine of Luther—Indissolubility of marriage—Ofdivorce among Protestants—Effects of Catholic doctrine with regard to this sacrament, | 135 |
| [CHAPTER XXV]. | |
| THE PASSION OF LOVE. | |
| Pretended rigor of Catholicity with respect to unhappy marriages—Two systems of governingthe passions—Protestant system—Catholic system—Examples—Passion of gambling—Explosionof the passions in time of public troubles—Of the passion of love—Itsinconstancy—Marriage alone is not a sufficient control—What is wanted to make it acontrol—Of the unity and fixity of Catholic doctrine—Conclusion, | 140 |
| [CHAPTER XXVI]. | |
| OF VIRGINITY IN ITS SOCIAL ASPECT. | |
| Of the ennoblement of woman by virginity—Conduct of Protestantism on this point—Closeanalysis of the heart of woman—Of virginity with respect to population—England—Seriousthoughts required for the mind of woman—Salutary influence of monasticcustoms—General method of appreciation, | 146 |
| [CHAPTER XXVII]. | |
| OF CHIVALRY, AND THE MANNERS OF THE BARBARIANS IN THEIR INFLUENCE ON THE CONDITIONOF WOMAN. | |
| The life of feudal lords according to M. Guizot—The passions and faith in chivalry—Chivalrydid not ennoble woman, it supposed her to be ennobled—Of the respect of the Germansfor woman—Analysis of a passage of Tacitus—Reflections on that historian—It isdifficult thoroughly to understand the manners of the Germans—Action of Catholicity—Importantdistinction between Christianity and Catholicity—That the Germans of themselveswere incapable of giving dignity to woman, | 150 |
| [CHAPTER XXVIII]. | |
| OF THE PUBLIC CONSCIENCE IN GENERAL. | |
| What the public conscience is—Influence of the feelings on the public conscience in general—Educationcontributes to form the conscience—State of the public conscience in moderntimes—What has been able to form the public conscience in Europe—Successive contestsmaintained by Christian morality, | 157 |
| [CHAPTER XXIX]. | |
| OF THE PRINCIPLE OF THE PUBLIC CONSCIENCE ACCORDING TO MONTESQUIEU—HONOR—VIRTUE. | |
| Institution of censors according to Montesquieu—Two kinds of prejudice in the author ofthe Esprit des Lois—He assigns honor as the principle of monarchies, and virtue as thatof republics—Explanation of the feeling of honor—What is required to strengthen thisfeeling—The censorial power replaced by the religious—Examples—Contrasts, | 161 |
| [CHAPTER XXX]. | |
| ON THE DIFFERENT INFLUENCE OF PROTESTANTISM AND CATHOLICITY ON THE PUBLICCONSCIENCE. | |
| Catholicity considered as a creed—As an institution—Ideas, in order to be efficacious, mustbe realized in an institution—What Protestantism has done to destroy Christian morality—Whatit has done to preserve it—What is the real power of preaching among Protestants—Ofthe sacrament of penance with relation to the public conscience—Of the degreeto which the Catholic religion raises morality—Of unity in the soul—Unity simplifies—Ofthe great number of moralists within the bosom of the Catholic Church—Of the peculiarforce of ideas—Distinction between ideas with respect to their peculiar force—Whetherthe human race is a faithful depositary of the truth—How the truth has been preservedamong the Jews—The native power of Schools—Institutions are required, notonly to teach, but also to apply doctrines—Of the press with relation to the preservationof ideas—Of intuition—Of discourses, | 165 |
| [CHAPTER XXXI]. | |
| OF GENTLENESS OF MANNERS IN GENERAL. | |
| Wherein gentleness of manners consists—Difference between gentle and effeminate manners—Influenceof the Catholic Church in softening manners—Pagan and Christiansocieties—Slavery—Paternal authority—Public games—Reflections on Spanish bull-fights, | 172 |
| [CHAPTER XXXII]. | |
| OF THE AMELIORATION OF MANNERS BY THE ACTION OF THE CHURCH. | |
| Elements adapted to perpetuate harshness of manners in the bosom of modern society—Conductof the Church in this respect—Remarkable canons and facts—St. Ambrose andthe Emperor Theodosius—The Truce of God—Very remarkable regulations of the ecclesiasticalauthority on this subject, | 175 |
| [CHAPTER XXXIII]. | |
| OF THE DEVELOPMENT OF PUBLIC BENEFICENCE IN EUROPE. | |
| Difference between Protestantism and Catholicity with respect to public beneficence—Paradoxof Montesquieu—Remarkable canons of the Church—Injury done by Protestantismto the development of public beneficence—The value of philanthropy, | 184 |
| [CHAPTER XXXIV]. | |
| OF TOLERANCE IN MATTERS OF RELIGION. | |
| The question of intolerance has been examined with bad faith—What tolerance is—Toleranceof opinions—Of error—Tolerance in the individual—With religious men—With unbelievers—Twokinds of religious men—Two kinds of unbelievers—Tolerance in society—Whatis its origin?—Source of the tolerance which prevails in society at present, | 189 |
| [CHAPTER XXXV]. | |
| OF THE RIGHT OF COERCION IN GENERAL. | |
| Intolerance is a general fact in history—Dialogues with the partisans of universal tolerance—Doesthere exist a right of punishing doctrines?—Researches into the origin of thatright—Disastrous influence of Protestantism and infidelity in this matter—Of the importancewhich Catholicity attaches to the sin of heresy—Inconsistency of certain timid Voltairians—Anotherreflection on the right of punishing doctrines—Résumé, | 196 |
| [CHAPTER XXXVI]. | |
| OF THE INQUISITION IN SPAIN. | |
| Institutions and legislation founded on intolerance—Causes of the rigor displayed in theearly times of the Inquisition—Three epochs in the history of the Inquisition in Spain:against the Jews and Moors; against the Protestants; against the unbelievers—Severitiesof the Inquisition—Causes of those severities—Conduct of the Popes in that matter—Mildnessof the Roman Inquisition—The intolerance of Luther with respect to theJews—The Moors and Moriscoes, | 203 |
| [CHAPTER XXXVII]. | |
| SECOND PERIOD OF THE INQUISITION IN SPAIN. | |
| New Inquisition attributed to Philip II.—Opinion of M. Lacordaire—Prejudice against PhilipII.—Observations on the work called Inquisition Dévoilée—Rapid coup d'œil at the secondepoch of the Inquisition—Trial of Carranza—Observation on this trial, and on thepersonal qualities of the illustrious accused—Why there is so much partiality againstPhilip II.—Reflections on the policy of that monarch—Singular anecdote of a preacherwho was compelled to retract—Reflections on the influence of the spirit of the age, | 210 |
| [CHAPTER XXXVIII]. | |
| RELIGIOUS INSTITUTIONS IN THEMSELVES. | |
| Conduct of Protestantism with respect to religious institutions—Whether these institutionshave been of importance in history—Sophism on the subject of the real origin of religiousinstitutions—Their correct definition—Of association among the early faithful—Thefaithful dispersed in the deserts—Relations between the Papacy and religious institutions—Ofan essential want of the human heart—Of Christian pensiveness—Of the need ofassociations for the practice of perfection—Of vows—A vow is the most perfect act ofliberty—True notion of liberty, | 219 |
| [CHAPTER XXXIX]. | |
| RELIGIOUS INSTITUTIONS IN HISTORY—THE EARLY SOLITARIES. | |
| Character of religious institutions in a historical point of view—The Roman empire—Thebarbarians—The early Christians—Condition of the Church when Christianity ascendedthe throne of the Cæsars—Life of the fathers of the desert—Influence of the solitaries onphilosophy and manners—The heroism of penance saves morality—The most corruptingclimate chosen for the triumph of the most austere virtues, | 229 |
| [CHAPTER XL]. | |
| RELIGIOUS INSTITUTIONS IN THE EAST. | |
| Influence of monasteries in the East—Why civilization triumphed in the West and perishedin the East—Influence of the Eastern monasteries on Arabian civilization, | 234 |
| [CHAPTER XLI]. | |
| RELIGIOUS INSTITUTIONS IN THE HISTORY OF THE WEST. | |
| Peculiar character of religious institutions in the West—St. Benedict—Struggle of themonks against the decline of things—Origin of monastic property—The possessions ofthe monks serve to create respect for property—Population becomes spread over thecountry—Science and letters in cloisters Gratian—arouses the study of law, | 238 |
| [CHAPTER XLII]. | |
| OF RELIGIOUS INSTITUTIONS DURING THE SECOND HALF OF THE MIDDLE AGES IN THE WEST—THEMILITARY ORDERS. | |
| Character of the military orders—Opinion of the Crusades—The foundation of the militaryorders is a continuation of the Crusades, | 242 |
| [CHAPTER XLIII]. | |
| CONTINUATION OF THE SAME SUBJECT—EUROPE IN THE THIRTEENTH CENTURY. | |
| Transformation of the monastic spirit in the thirteenth century—Religious institutions ariseevery where—Character of European opposed to that of other civilizations—Mixture ofvarious elements in the spirit of the thirteenth century—Semi-barbarous society—Christianityand barbarism—A delusion common in the study of history—Condition of Europeat the beginning of the thirteenth century—Wars become more popular—Why theintellectual movement began in Spain sooner than in the rest of Europe—Ebullition ofevil during the course of the twelfth century—Tanchème—Eon—The Manichees—Vaudois—Religiousmovement at the beginning of the thirteenth century—The mendicantand preaching orders—The character of these orders—Their influence—Their relationswith the Papacy, | 244 |
| [CHAPTER XLIV]. | |
| RELIGIOUS ORDERS FOR THE REDEMPTION OF CAPTIVES. | |
| Multitude of Christians reduced to slavery—Religious orders for the redemption of captiveswere necessary—The Order of the Trinity and that of Mercy—St. Peter Armengol, | 256 |
| [CHAPTER XLV]. | |
| UNIVERSAL ADVANCE OF CIVILIZATION IMPEDED BY PROTESTANTISM. | |
| Effects of Protestantism on the progress of civilization in the world, beginning with thesixteenth century—What enabled civilization, during the middle ages, to triumph overbarbarism—Picture of Europe at the beginning of the sixteenth century—The civilizingmissions of the 16th century interrupted by the schism of Luther—Why the action ofthe Church on barbarous nations has lost power during three centuries—Whether theChristianity of our days is less adapted to propagate the faith than that of the early agesof the Church—Christian missions in the early times of the Church—What the realmission of Luther has been, | 260 |
| [CHAPTER XLVI]. | |
| THE JESUITS. | |
| Their importance in the history of European civilization—Causes of the hatred which hasbeen excited against them—Character of the Jesuits—Contradiction of M. Guizot on thissubject—Whether it be true, as M. Guizot says, that the Jesuits have destroyed nationsin Spain—Facts and dates—Unjust accusations against the Company of Jesus, | 268 |
| [CHAPTER XLVII]. | |
| THE FUTURE OF RELIGIOUS INSTITUTIONS—THEIR PRESENT NECESSITY. | |
| Present state of religious institutions—Picture of society—Inability of industry and commerceto satisfy the heart of man—Condition of minds with respect to religion—Religiousinstitutions will be necessary to save existing society—Nothing fixed in that society—Meansare wanting for social organization—The march of European nations hasbeen perverted—Physical means of restraining the masses—Moral means are required—Religiousinstitutions reconcilable with the advancement of modern times, | 274 |
| [CHAPTER XLVIII]. | |
| RELIGION AND LIBERTY. | |
| Rousseau—The Protestants Divine law—Origin of power—False interpretation of thedivine law—St. John Chrysostom—On paternal authority—Relations between paternalauthority and civil power, | 281 |
| [CHAPTER XLIX]. | |
| THE ORIGIN OF SOCIETY, ACCORDING TO CATHOLIC THEOLOGIANS. | |
| Doctrines of theologians on the origin of society—The character of Catholic theologianscompared to that of modern writers—St. Thomas—Bellarmin—Suarez—St. Alphonsusde Liguori—Father Concina—Billuart—The Compendium of Salamanca, | 288 |
| [CHAPTER L]. | |
| OF DIVINE LAW, ACCORDING TO CATHOLIC DOCTORS. | |
| On the divine law—Divine origin of civil power—In what manner God communicates thispower—Rousseau—On pacts—The right of life and death—The right of war—Powermust necessarily emanate from God—Puffendorf—Hobbes, | 298 |
| [CHAPTER LI]. | |
| THE TRANSMISSION OF POWER, ACCORDING TO CATHOLIC DOCTORS. | |
| Direct or indirect communication of civil power—The distinction between the two opinionsimportant in some respects; in others, not so—Why Catholic theologians have so zealouslymaintained the doctrine of mediate communication, | 305 |
| [CHAPTER LII]. | |
| ON THE FREEDOM OF LANGUAGE UNDER THE SPANISH MONARCHY. | |
| Influence of doctrines on society—Flattery lavished on power—Danger of this flattery—Liberty of speech on this point in Spain during the last three centuries—Mariana—Saavedra—Inthe absence of religion and morality, the most rigorous political doctrinesare incapable of saving society—Why the conservative schools of our days are powerless—Seneca—Cicero—Hobbes—Bellarmin, | 311 |
| [CHAPTER LIII]. | |
| OF THE FACULTIES OF THE CIVIL POWER. | |
| Of the faculties of civil power—Calumnies of the enemies of the Church—Definition of lawaccording to St. Thomas—General reason and general will—The venerable Palafox—Hobbes—Grotius—Thedoctrines of certain Protestants favorable to despotism—Justificationof the Catholic Church, | 317 |
| [CHAPTER LIV]. | |
| ON RESISTANCE TO THE CIVIL POWER. | |
| Of resistance to the civil power—Parallel between Protestantism and Catholicity on thispoint—Unfounded apprehensions of certain minds—Attitude of revolutions in this age—Theprinciple inculcated by Catholicity on the obligation of obeying the lawful authorities—Preliminaryquestions—Difference between the two powers—Conduct of Catholicityand Protestantism with regard to the separation of the two powers—The independenceof the spiritual power a guarantee of liberty to the people—Extremes which meet—Thedoctrine of St. Thomas on obedience, | 324 |
| [CHAPTER LV]. | |
| ON RESISTANCE TO DE FACTO GOVERNMENTS. | |
| Governments existing merely de facto—Right of resistance to these governments—Napoleonand the Spanish nation—Fallacy of the doctrine establishing the obligation of obedienceto mere de facto governments—Investigation of certain difficulties—Accomplished facts—Howwe are to understand the respect due to accomplished facts, | 330 |
| [CHAPTER LVI]. | |
| HOW IT IS ALLOWED TO RESIST THE CIVIL POWER. | |
| On resistance to lawful authority—The doctrines of the Council of Constance on the assassinationof a king—A reflection on the inviolability of kings—Extreme cases—Doctrineof St. Thomas of Aquin, Cardinal Bellarmin, Suarez, and other theologians—The Abbéde Lamennais' errors—He is wrong in imagining that his doctrine, condemned by thePope, is the same as St. Thomas of Aquin's—A parallel between the doctrines of St.Thomas and those of the Abbé de Lamennais—A word on the temporal power of thePopes—Ancient doctrines on resistance to power—Language of the Counsellors of Barcelona—Thedoctrine of certain theologians on the case of the Sovereign Pontiff's fallinginto heresy in his private capacity—Why the Church has been calumniously accused ofbeing sometimes favorable to despotism, and sometimes to anarchy, | 336 |
| [CHAPTER LVII]. | |
| ON POLITICAL SOCIETY IN THE SIXTEENTH CENTURY. | |
| The Church and political forms—Protestantism and liberty—Language of M. Guizot—Thestate of the question better defined—Europe at the end of the fifteenth century—Socialaristocracy, and democracy, | 343 |
| [CHAPTER LVIII]. | |
| ON MONARCHY IN THE SIXTEENTH CENTURY. | |
| The idea entertained of monarchy at this period—The application of this idea—Differencebetween monarchy and despotism—The nature of monarchy at the commencement of thesixteenth century—Its relations with the Church, | 346 |
| [CHAPTER LIX]. | |
| ON ARISTOCRACY IN THE SIXTEENTH CENTURY. | |
| The nobility and the clergy—The differences between these two aristocracies—The nobilityand monarchy—Differences between them—An intermediate class between the throneand the people—The causes of the fall of the nobility, | 348 |
| [CHAPTER LX]. | |
| ON DEMOCRACY IN THE SIXTEENTH CENTURY. | |
| The opinion entertained of democracy—The prevailing doctrines of that epoch—The doctrinesof Aristotle neutralised by the teaching of Christianity—On castes—A passage fromM. Guizot on castes—Influence of the celibacy of the clergy in preventing an hereditarysuccession—The consequences resulting from a married clergy—Catholicity and the people—Developmentof the industrial classes in Europe—The Hanseatic Confederation—Establishmentof the trades-corporations of Paris—Industrial movement in Italy andSpain—Calvinism and the democratic element—Protestantism and the democrats of thesixteenth century, | 350 |
| [CHAPTER LXI]. | |
| VALUE OF DIFFERENT POLITICAL FORMS—CHARACTER OF MONARCHY IN EUROPE. | |
| Value of political forms—Catholicity and liberty—Monarchy was essential—Character ofEuropean monarchy—Difference between Europe and Asia—Quotation from Count deMaistre—An institution for the limiting of power—Political liberty not indebted to Protestantism—Influenceof Councils—The aristocracy of talent encouraged by theChurch, | 356 |
| [CHAPTER LXII]. | |
| HOW MONARCHY WAS STRENGTHENED IN EUROPE. | |
| Monarchy in the sixteenth century is strengthened in Europe—Its preponderance over freeinstitutions—Why the word liberty is a scandal to some people—Protestantism contributedto the destruction of popular institutions, | 361 |
| [CHAPTER LXIII]. | |
| TWO SORTS OF DEMOCRACY. | |
| Two sorts of democracy—Their parallel march in the history of Europe—Their characters—Theircauses and effects—Why absolutism became necessary in Europe—Historicalfacts—France—England—Sweden—Denmark—Germany, | 364 |
| [CHAPTER LXIV]. | |
| CONTEST BETWEEN THE THREE SOCIAL ELEMENTS. | |
| Contest between monarchy, aristocracy, and democracy—How monarchy came to prevail—Fataleffects of the weakening of the political influence of the clergy—Advantageswhich might have arisen from this influence to popular institutions—Relations of theclergy with all powers and classes of society, | 370 |
| [CHAPTER LXV]. | |
| POLITICAL DOCTRINES BEFORE THE APPEARANCE OF PROTESTANTISM. | |
| Parallel between the political doctrines of the eighteenth century, those of modern publicists,and those which prevailed in Europe before the appearance of Protestantism—Protestantismhas prevented the homogeneity of European civilization—Historicalproofs, | 374 |
| [CHAPTER LXVI]. | |
| OF POLITICAL DOCTRINES IN SPAIN. | |
| Catholicity and politics in Spain—Real state of the question—Five causes contributed tothe overthrow of popular institutions in Spain—Difference between ancient and modernliberty—The Communeros of Castille—The policy of her kings—Ferdinand the Catholicand Ximenes—Charles V.—Philip II., | 377 |
| [CHAPTER LXVII]. | |
| POLITICAL LIBERTY AND RELIGIOUS INTOLERANCE. | |
| Political liberty and religious intolerance—Europe was developed under the exclusive influenceof Catholicity—Picture of Europe from the eleventh to the fourteenth century—Conditionof the social problem at the end of the fifteenth century—Temporal power of thePopes—Its character, origin, and effects, | 382 |
| [CHAPTER LXVIII]. | |
| UNITY IN FAITH RECONCILED WITH POLITICAL LIBERTY. | |
| It is false that unity of faith is opposed to political liberty—Impiety is allied with liberty ordespotism, according to circumstances—Modern revolutions—Difference between the revolutionof the United States and that of France—Pernicious effects of the French revolution—Libertyimpossible without morality—Remarkable passage from St. Augustin onforms of government, | 388 |
| [CHAPTER LXIX]. | |
| INTELLECTUAL DEVELOPMENT UNDER THE INFLUENCE OF CATHOLICITY. | |
| Catholicity in its relations with intellectual development—What is the influence of the principleof submission to authority—What are the effects of this principle with respect toall the sciences—Parallel between ancients and moderns—God—Man—Society—Nature, | 392 |
| [CHAPTER LXX]. | |
| HISTORICAL ANALYSIS OF INTELLECTUAL DEVELOPMENT. | |
| Historical investigation of the influence of Catholicity on the development of the humanmind—Refutation of one of M. Guizot's opinions—John Erigena—Roscelin and Abelard—St.Anselm, | 398 |
| [CHAPTER LXXI]. | |
| RELIGION AND THE HUMAN INTELLECT IN EUROPE. | |
| Religion and the human intellect in Europe—Difference between the intellectual developmentof the nations of antiquity and those of Europeans—Causes that have acceleratedthis development in Europe—Origin of the spirit of subtilty—Service which the Churchrendered to the human mind by her opposition to the subtilties of the innovators—Parallelbetween Roscelin and St. Anselm—Reflections on St. Bernard—St. Thomas of Aquin—Advantageof his dictatorship in the schools—Advent of St. Thomas in the middleages of immense advantage to me human mind, | 404 |
| [CHAPTER LXXII]. | |
| PROGRESS OF THE HUMAN MIND FROM THE ELEVENTH CENTURY TO THE PRESENT TIME. | |
| Progress of the human mind from the eleventh century to our own times—Different phases—Protestantismand Catholicity in their relations to learning, to criticism, to the learnedlanguages, to the foundation of universities, to the progress of literature and the arts, tomysticism, to high philosophy, to metaphysics, to ethics, to religious philosophy, and tothe philosophy of history, | 412 |
| [CHAPTER LXXIII]. | |
| SUMMARY OF THE WORK—DECLARATION OF THE AUTHOR. | |
| Summary of the work—The author submits it to the judgment of the Roman Church, | 419 |
| [NOTES]. | |
| [APPENDIX]. | |
| [INDEX]. | |
TABLE OF NOTES.
| NOTE | PAGE | ||
| [1] | 421. | Gibbon and Bossuet's History of the Variations. | |
| [2] | 421. | Intolerance of Luther and the other Coryphæi of Protestantism. | |
| [3] | 421. | Origin of the name Protestantism. | |
| [4] | 422. | Observations on names. | |
| [5] | 422. | Of abuses in the Church. | |
| [6] | 423. | Of the unity and harmonious action of Catholicism—Happy ideaof St. Francis of Sales. | |
| [7] | 423. | Acknowledgments of the most distinguished Protestants with regard toits weakness—Luther, Melancthon,Beza, Calvin, Grotius, Papin, Puffendorf and Leibnitz—Of a posthumous work by Leibnitz on religion. | |
| [8] | 424. | On human knowledge—Louis Vives. | |
| [9] | 425. | On mathematics—Eximeno, a Spanish Jesuit. | |
| [10] | 425. | Heresies of the early ages—their character. | |
| [11] | 425. | Superstition and fanaticism of Protestantism—Luther's devil,Zwinglius's phantom, Melancthon's prognostics, Mathias Harlem, the Tailor of Leyden, King of Sion; Hermann, Nicholas Hacket, and others, visionariesand fanatics. | |
| [12] | 427. | Visions of Catholics—St. Theresa, her visions. | |
| [13] | 428. | Bad faith of the founders of Protestantism—Passages provingthis—Ravages committed by incredulity after that time—Gruet—Remarkable passages from Montaigne. | |
| [14] | 429. | Extravagance of the early heresies, a proof of the state of knowledgein those times. | |
| [15] | 430. | Canons and other documents which shew the solicitude of the Church toimprove the lot of slaves, and the various means which she used to complete the abolition of slavery. | |
| [§ 1.] | Canons intended to improve the lot of slaves. | ||
| [§ 2.] | Canons intended to defend the freed, and to protect those who were recommended to the Church. | ||
| [§ 3.] | Canons and other documents relating to the redemption of captives. | ||
| [§ 4.] | Canons relating to the protection of the freed. | ||
| 436. | [§ 5.] | Canons concerning the slaves of Jews. | |
| [§ 6.] | Canons concerning the enfranchisement of the slaves of the Church. | ||
| [§ 7.] | Conduct of the Church with regard to modern slavery—Apostolic letters of St. Gregory XVI.—Slave trade—Doctrine, conduct, and influence of the Church with regard to the abolition of the trade, and of slavery in the Colonies—Passage from Robertson. | ||
| [16] | 442. | Doctrines of Plato and Aristotle touching infanticide—Their doctrine on the rights of society. | |
| [17] | 444. | Degradation of woman in ancient times, especially in Rome. | |
| [18] | 444. | The Germans of Tacitus judged according to subsequent events. | |
| [19] | 445. | Corruption of ancient manners. | |
| [20] | 445. | Different opinions of religion and philosophy on the power of ideas—How far it is true that every idea requires an institution. | |
| [21] | 446. | Christianity is still in our days the source of mildness of manners. | |
| [22] | 447. | Influence of the Church on barbarian legislation—Councils of Toledo—What the indulgence of the criminal code among the barbarians proves. | |
| [23] | 449. | Constant intervention of the Church in the administration of public beneficence—Regulations of the Council of Trent on this subject—Property of hospitals considered as that of the Church. | |
| [24] | 450. | Reference to the following note. | |
| [25] | 450. | Distinction between civil and religious intolerance—Error of Rousseau on this point—False doctrine of the Contrat Social. | |
| [26] | 452. | Passages from old laws relative to the Inquisition—Pragmatic sanction of Ferdinand and Isabella—Laws of Philip II. and III.—Pragmatic sanction of Ferdinand and Isabella concerning the relations of the Spanish Inquisition with Rome—Passage from Don Antonio Perez, which mentions the anecdote of the preacher at Madrid—Letter from Phillip II to Arias Montano, on the subject of the library of the Escurial. | |
| 456. | (Appendix.) A few words on Puigblanch, Villeneuve, and Llorente. | ||
| [27] | 458. | Religious institutions in an historical point of view—Last coup-d'œil at their origin and development—Details with respect to the vow of chastity which virgins and widows made in the early ages of the Church. | |
| [28] | 459. | Remarkable texts explaining the passage of St. Paul in the 13th chapter of his Epistle to the Romans—Cicero—Horace. | |
| [29] | 462. | A remarkable fact. | |
| [30] | 463. | Quotations from P. Fr. John de Ste.-Marie, and from P. Zeballos. | |
| [31] | 470. | St. Thomas reminds princes of their duties. | |
| [32] | 471. | The opinion of D. Felix d'Amat, bishop of Palmyra, on the obedience due to de facto governments. | |
| [33] | 471. | Remarkable passages from St. Thomas and Suarez, on the disputes which may arise between governors and the governed—Father Marquez on the same subject. | |
| [34] | 475. | Charter of Hermandad between the kingdoms of Leon and Galicia and that of Castille, for the preservation and defence of their fueros and liberties. | |
| [35] | 476. | A remarkable passage from Capmany on the organization of the industrial classes—The origin and salutary effects of the institution of trades-corporation. | |
| [36] | 480. | Reflections of Count de Maistre on the causes which render the celebration of General Councils less frequent. | |
| [37] | 480. | Indication of historical sources for the confirmation of certain facts. | |
| [38] | 480. | Texts of St. Thomas on political forms—Other texts of St. Thomas to prove that the law, and not the will of man, should govern—Opinions of P. Mariana—Opinions of the venerable Palafox on the subject of imposts, taken from his Memoir to the King—Severe language of the same author against tyranny and those who advise or excuse it—Passage from P. Marquez on the right of levying tributes in general; its particular application to Castile—The opinion of the same author relative to the right of the supreme authority to the property of its subjects—A case in which, according to him, that authority may dispose of this property. | |
| [39] | 484. | Reference to historical sources to ascertain the march of the development of monarchical power in the different provinces of Spain. | |
| [40] | 484. | A just observation of Count de Maistre on the conduct of the Popes compared to that of other sovereigns. | |
| [41] | 485. | Passages in which St. Anselm expounds his views on religious subjects—Intellectual movement arising in the bosom of the Church without transgressing the bounds of faith—Another passage proving that the demonstration applied by Descartes to the existence of God had been discovered by St. Anselm—Corroborative Documents in support of a refutation of M. Guizot's errors on the doctrines of Abelard. | |