Let it not be thought, as some of us might be prone to think, that the timeliness of the discovery of the western hemisphere, in its relation to church history, is summed up in this, that it coincided with the Protestant Reformation, so that the New World might be planted with a Protestant Christianity. For a hundred years the colonization and evangelization of America were, in the narrowest sense of that large word, Catholic, not Protestant. But the Catholicism brought hither was that of the sixteenth century, not of the fifteenth. It is a most one-sided reading of the history of that illustrious age which fails to recognize that the great Reformation was a reformation of the church as well as a reformation from the church. It was in Spain itself, in which the corruption of the church had been foulest, but from which all symptoms of "heretical pravity" were purged away with the fiercest zeal as fast as they appeared,—in Spain under the reign of Ferdinand and Isabella the Catholic,—that the demand for a Catholic reformation made itself earliest and most effectually felt. The highest ecclesiastical dignitary of the realm, Ximenes, confessor to the queen, Archbishop of Toledo, and cardinal, was himself the leader of reform. No changes in the rest of Christendom were destined for many years to have so great an influence on the course of evangelization in North America as those which affected the church of Spain; and of these by far the most important in their bearing on the early course of Christianity in America were, first, the purifying and quickening of the miserably decayed and corrupted mendicant orders,—ever the most effective arm in the missionary service of the Latin Church,—and, a little later, the founding of the Society of Jesus, with its immense potency for good and for evil. At the same time the court of Rome, sobered in some measure, by the perilous crisis that confronted it, from its long orgy of simony, nepotism, and sensuality, began to find time and thought for spiritual duties. The establishment of the "congregations" or administrative boards, and especially of the Congregatio de Propaganda Fide, or board of missions, dates chiefly from the sixteenth century. The revived interest in theological study incident to the general spiritual quickening gave the church, as the result of the labors of the Council of Trent, a well-defined body of doctrine, which nevertheless was not so narrowly defined as to preclude differences and debates among the diverse sects of the clergy, by whose competitions and antagonisms the progress of missions both in Christian and in heathen lands was destined to be so seriously affected.
An incident of the Catholic Reformation of the sixteenth century—inevitable incident, doubtless, in that age, but none the less deplorable—was the engendering or intensifying of that cruel and ferocious form of fanaticism which is defined as the combination of religious emotion with the malignant passions. The tendency to fanaticism is one of the perils attendant on the deep stirring of religious feeling at any time; it was especially attendant on the religious agitations of that period; but most of all it was in Spain, where, of all the Catholic nations, corruption had gone deepest and spiritual revival was most earnest and sincere, that the manifestations of fanaticism were most shocking. Ferdinand and Isabella the Catholic were distinguished alike by their piety and their part in the promotion of civilization, and by the horrors of bloody cruelty perpetrated by their authority and that of the church, at the instigation of the sincere and devout reformer Ximenes. In the memorable year 1492 was inaugurated the fiercest work of the Spanish Inquisition, concerning which, speaking of her own part in it, the pious Isabella was able afterward to say, "For the love of Christ and of his virgin mother I have caused great misery, and have depopulated towns and districts, provinces and kingdoms."
The earlier pages of American church history will not be intelligently read unless it is well understood that the Christianity first to be transplanted to the soil of the New World was the Christianity of Spain—the Spain of Isabella and Ximenes, of Loyola and Francis Xavier and St. Theresa, the Spain also of Torquemada and St. Peter Arbues and the zealous and orthodox Duke of Alva.
FOOTNOTES:
[2:1] See the account of the Greenland church and its missions in Professor O'Gorman's "History of the Roman Catholic Church in the United States" (vol. ix. of the American Church History Series), pp. 3-12.
CHAPTER II.
SPANISH CONQUEST—THE PROPAGATION, DECAY, AND DOWNFALL OF SPANISH CHRISTIANITY.
It is a striking fact that the earliest monuments of colonial and ecclesiastical antiquity within the present domain of the United States, after the early Spanish remains in Florida, are to be found in those remotely interior and inaccessible highlands of New Mexico, which have only now begun to be reached in the westward progress of migration. Before the beginnings of permanent English colonization at Plymouth and at Jamestown, before the French beginnings on the St. Lawrence, before the close of the sixteenth century, there had been laid by Spanish soldiers, adventurers, and missionaries, in those far recesses of the continent, the foundations of Christian towns and churches, the stately walls and towers of which still invite the admiration of the traveler.