Translated from the French of L. Vitet.
The Present Condition Of Christianity In France.
That the men for whom the Christian faith is but an ordinary belief, a purely human work, and therefore mortal and perishable, should consider that their object is to be best attained by separating it from the living portion of our society and keeping it sequestered, so to speak, within the circle of retrogressive ideas; that such should be sarcastic at the expense of liberal Catholicism, and, looking upon its plans as chimerical, should triumph on learning of its defeats, nothing can be more natural: in so doing, they but carry out their policy and sustain their cause. But that true Christians and sincere believers should form an alliance with them or follow the same rut; that they should strive to attain the same end by opposing harmony and reconciliation with the spirit of the age, jesting at peace-makers, and objecting to their endeavors, not only on the plea of the impracticability of the schemes, but on the ground that the attempts made are culpable, impious, and sacrilegious; this is worse than an error, worse than blindness, and constitutes for the future of Christian beliefs a grave and alarming symptom.
There would be little cause for anxiety if a small portion of the faithful, a few chagrined beings, a few morose old men were the only obstinate adherents to these views, for time would be the best remedy in such a case; but do not be deceived, the masses are inclined to the adoption of similar opinions. Conciliatory ideas are as yet only within the reach of a certain élite. The group in whose midst they were born upward of thirty years since is scarcely more numerous now than then, and is, perhaps, less favorably thought of and less sustained by the public. Yet how many reasons are there for its more general recognition! Is not the party under a better guidance than in earlier days? Whom can it terrify by its temerity? In politics it only aspires to the possession of the most harmless liberty; in religion its tendencies are ultramontane only to the extent prescribed by faith. What, then, does it lack? Is its cause obscure, badly defined, ill-defended? Never were its traits given more brilliant prominence. God has bestowed upon it defenders of wondrous might. When an idea is fathered by the indefatigable energy and overwhelming eloquence of the Bishop of Orleans, by such masters of speech as M. de Montalembert and Father Lacordaire, by writers such as M. Albert de Broglie and Father Gratry; when young and valiant champions, such as Charles Lenormant, Frédéric Ozanam, and Henri Perreyve have died in its service; if it attract not; if it make not great and speedy conquests; if it secure not at once the approval of the competent, and obtain from the people naught but sterile applause, there can be no misunderstanding, its time is not come, and men's minds are not prepared for its reception. But does it follow that opinion has espoused the opposing cause, and that hostility and warfare against modern laws and ideas are generally favored? that all other Christians accept unreservedly the doctrines of certain violently retrogressive journals that do religion the injury of being regarded as its confidants? No; the masses, by their own instinct, escape the contagion of extremists' opinions; but, without breaking off entirely from modern ideas, the great majority of the faithful hold them to be dangerous and avoid their contact. Between civil and religious society there is a marked coldness and restraint; there is a want of confidence and sympathy; the least that can be said is, that they live in two separate camps.
This should not be. We cannot calculate upon a new uprising or upon a complete awakening of Christian belief, unless sincere concord between the church and society be reestablished. The present disagreement, if prolonged, would seem to indicate a decline of Christianity; it might be said that religion was losing, for the first time, the knowledge of the needs of the epoch, as well as that power of rejuvenation that for eighteen centuries has endowed it with such unexampled longevity. That the prediction that preceded its birth may be realized, that it may live as long as this earth, upon which nothing lives and endures without change or modification, must it not submit to the common law, and, while remaining fundamentally the same, be transformed and renewed, superficially at least? To sentence it to immovability lest some change take place in its elements; to petrify it that its purity may be greater, is to proclaim its ruin and announce its death. A cessation of life and a life of lethargy are about the same.
How comes it, then, that, despite so many causes of alarm, in the depth of our soul we are calm, and our fears are mingled with so much hope? Do faith without reasoning and pure instinct comfort us? No; it is Christianity itself, and Christianity of today, that reassures us by its acts. Notwithstanding the disagreement with the age that hinders its progress, notwithstanding the wounds from which it suffers, the coldness with which it is treated, the hearts that are closed to it, whithersoever it penetrates it is still so brimming with life and light, so lavish of compassion and love, it still causes one to shed freely such soothing tears, and gives birth to so many deeds of self-devotion, that it is most evident that its vigor is unsubdued. The tree about to die does not put forth such boughs and fruits. The sap flows, the roots spread; an eternal youth betrays itself by unmistakable signs. Seek not these consoling symptoms elsewhere but by the domestic fireside, or under the shadow of the altar, in the retirement of the house of God. Ask not for an official and public explanation; neither institutions, nor laws, no monuments, nor outward indices would assert it. In this respect, the contrast between the days we live in and the centuries gone by is most striking. Eighty years since, while Christians, isolated and apart from each other, estranged themselves more and more from God, whilst the belief in Voltaire reigned at the bottom of all hearts, society remained outwardly Christian, religion presided over all the acts of every-day life, and hallowed them by its presence and its blessings; everything was done in its name, and its sovereign authority was proclaimed everywhere. Now, it is only at distant intervals and in certain ceremonies in which, out of mere force of habit and for purposes of adornment, it is made to figure, that some shadow of its former prestige is allowed it; for the remainder of the time no allusion is made to it, it is set aside as a superfluity and avoided as a hinderance to action. Judging by this, you would think, perhaps, that it has fallen into oblivion, that it is forsaken, lifeless, and unhonored. But it is only dead in appearance: look more closely, uplift the veil, and you will behold a wholly different condition of Christianity. While the outer world escapes its dominion, the world of men's consciences is being regained. That which institutions refuse to yield to it, souls commence to accord. How numerous the rebellious or perplexed spirits that gradually bow to it and bravely summon its aid! How many tired hearts are indebted to it for rest! Do you not see whole families, hitherto all but ignorant of the blessings of faith, almost transformed by a new baptism? It is most generally to the influence of children that these metamorphoses are due. The Christian education which through their medium obtains access to the fireside instills itself into the minds of their parents. The mother learns the truths that are explained to her daughters, and becomes attached to them in understanding them more thoroughly and acting in accordance with their precepts, the better to inculcate them; even the father feels the necessity of not interfering with the belief of his sons by the contradiction of his own example, and, having become a Christian from a sense of duty, remains a Christian out of affection.
Thus, without noise or éclat, by a latent process whose results alone are discernible, faith diffuses and propagates itself. Certain it must be that its ranks are swelling, and that the rising generations, in furnishing their respective contingents, more than fill the vacancies caused by death, for almost all churches in large cities are becoming too small for the assembled worshippers. Without speaking of the holydays, of the solemn occasions, the spectacular character of which attracts perhaps as many idlers as they do believers, and confining ourselves to the consideration of the gatherings at ordinary services, can you deny that year after year the attendances are larger and that the attention paid is more zealous? Do you not observe, also, how many men mingle with the women? At the commencement of this century the appearance of a man in church was an event. Now it is not even a subject of astonishment; and certainly we note no mediocre triumph of faith over human respect when we record the return of men to the asylum of prayer. Many other novel incidents of similar purport seem no less extraordinary, such as students in our schools and soldiers in our camps publicly asserting their faith; practical Christians having a majority in the councils of large cities and in faculties of physicians, this latter instance being a most exceptional occurrence. If there were aught to be gained nowadays by passing for a Christian, if men were living in the age of the Restoration and had some chance of bringing themselves into notice, and being of good service to their family by proclaiming their piety, we might not take into account either this increase of apparent fervor, or the crowded houses of worship, or the numerous communions. Such, however, is not the case; and is it not now a better policy, if one wish to obtain advancement, to become a Free-Mason, in preference to committing one's self by figuring in some conference of a St. Vincent de Paul's Society? That there are still hypocrites and false devotees, we all are agreed. Such there always will be; but hypocrisy and feigned piety are not fashionable vices. In our time, to enter a church one must really experience a desire to pray. We challenge the most sceptical, giving them the privilege of broadly criticising and pruning as they please, not to recognize as genuine the progress, limited no doubt, but, nevertheless, incontrovertible, of modern Christianity. Besides, there can be applied a test that will dispel all doubts on the subject: of the three divine virtues, the most difficult of imitation is that which depletes our purse and compels us to be generous. Inquire of the clergy, the treasurers of the poor, what charity is at present; ask if it slumber or decay; or rather, if day after day it gain not new powers of existence in proportion as, in certain classes of society, Christian sentiments are awakening. Ask of the clergy if these tokens of largesse are only entrusted to it for reasons of vanity, and if the most modest are not those who give most liberally, an evident sign that the source whence the gifts come is a Christian one. No doubt, men can bestow much in charity without believing—the former act is easier of performance than the latter; but true charity is, as it were, inseparable from the two virtues whose sister it is: he who gives liberally, hopes and believes.
Be ye, then, reassured, for Christian faith still endures. It lives, labors, and wins over souls; it has not forgotten its old secrets, and can once again become youthful and associate itself with the destinies of the world. All that is needed is to give it time. If there be hesitation on its part to accept modern ideas, it is not owing to lack or indolence of spirit. The fault is first to be ascribed to the age itself, whose explanations are so obscure and whose aspirations are so unintelligibly expressed. "The principles of 1789" are most elastic words. What sense can be given them? How can they be applied? Does the century intend to belong to liberty and its severe duties, to the caprices of demagogues, or would it be fired by the military spirit? The second day of December, that period of inaction in our apprenticeship to free institutions, complicated events and added to the perplexity and uncertainty of religious minds. What were the intentions of the new empire? Was it to follow the example set by its predecessor, and was the world to behold for the second time the papacy closely guarded by gens d'armes? Was it not rather the traditions of Charlemagne it proposed to conform with, and was it not to prove a veritable Eldorado for Christian beliefs? This latter intention had been so definitely announced, that most men were deceived by the promise. But the horizon is now becoming clearer; there is neither hope nor gratitude to burden the faithful and render them incredulous as to the blessings of liberty. Awhile longer and there will be light. If, as we must believe, the true destiny of the age, made apparent to all, be conciliated with the great principles constituting Christianity; if it mark new progress in the advance of humanity, fear not. Christianity will not rebel, but will promote the movement. If it still live, and otherwise but nominally—and we have had proof that life was not wanting—it will not lack intelligence.
Know you the true cause of alarm, the true peril? It is that Christianity does not progress alone. It certainly marches on and labors; its advance is apparent; and more apparent, perhaps, are the conquests, the ardor, and the faith of those who struggle. By a strange contradiction, visible in the case of the two opposing forces, when one should gain what the other loses, the strength of neither is affected. On both sides the numbers increase and the armies proceed onward. Which shall win the victory? whose gains are the most genuine? Despite this seeming equality, we do not entertain the slightest doubt but that the Christians, if they will, are the masters of the future. But how are they to secure their triumph? Concerning that we must speak candidly.
Ere we come to this, however, let us, with M. Guizot, enter the anti-christian camp, estimate the forces of the enemy, and examine the formidable host we are called upon to defeat.
The distinctive trait nowadays of the war waged against Christianity is the number and the diversity of the opposing doctrines. Formerly its adversaries confined themselves to seeking to destroy it: now they are more ambitious; they attempt to provide for it a substitute. Hence the multitude of systems, each of which, in more or less vague or contradictory terms, is intended to elucidate the great natural problems that humanity, since its birth, has evolved, and that Christianity has explained with such simplicity, completeness, and clearness. These systems do not claim to be religious; they merely flatter themselves that they will become satisfactory guides for man; that they will read to him the enigma of this world, and supply all the wants of his heart and mind. As they exact neither sanction, practice, nor responsibility, as they are indulgent in the matter of human weaknesses, their popularity can be easily understood. They have believers, adepts, and, we may say, devotees of their own. One of the characteristics of modern incredulity is that it denies and affirms simultaneously. Nothing is rarer in these times than a true unbeliever, placing credence in literally nothing, combating the faith of others, and wholly devoid of faith himself. The unbelievers of the age all believe something: besides the antipathy they have sworn to entertain for Christianity—an antipathy constituting a common faith—each has a belief of his own; some acknowledge pantheism, others rationalism, positivism, materialism, or the countless ramifications of these principal doctrines, each of which has its faithful adherents. We do not mean to advance that all antichristians have espoused the doctrines of philosophy, that each has a sect, a banner, or a credo of his own. We shall even be convinced very shortly that the most dangerous opponents are those who do not dabble in philosophy, and who stand up against the progress of holy truths by indifference and indolence; but the simultaneous birth of all these antichristian systems is nevertheless a strange fact, and one deserving of attention. Taken apart, they can pass by unheeded their fundamental principles are neither novel nor consistent! When seen together, however, theirs is a battle array of a rather imposing magnitude. We understand, therefore, all the more readily, that M. Guizot, wishing to estimate the strength of the antichristian forces, should have taken these systems one by one, and submitted each to a careful examination. We would, however, misconstrue, we apprehend, his most obvious intention, if we were to look upon his sketches as regular refutations and ex professo treatises. He has only proposed to give the measurement of their different systems by comparison with the measuring-rod of common sense. To enter into more thorough discussions would have been unnecessary; better work was left undone, and M. Guizot's preface has clearly expressed his views on that point. It matters little, after all, how these systems are criticised; the result is the same, whether one examine them superficially, master their secrets, or fathom their scientific mysteries. There can be little difference of opinion in regard to their value. It is to their advantage if they be only glanced at. The more searching the investigation, the more conclusive the proof as to the frailty of their formations and deficiencies, pettiness, impotence, and vanity. We repeat what we said, that we have little to dread on this score. A few minds may be won over, but the contagion, in this country, cannot spread. The darkness of pantheism, the dreams of idealism, the dryness of positivism, or the coarseness of materialism will never seduce the mass of French minds. The alarm is greater than the real danger; yet, when gathered together, these systems, however discordant among themselves, however much opposed to each other, constitute, from the very fact that all are equally hostile to Christianity, a power which must be taken into account. They form a fasces; theirs is a coalition, a league that belongs only to our age.