Protestantism and Catholicity. Balmes Jaime Luciano
as yet only the preludes of the Reformation, said, "that this beginning of evil would easily degenerate into execrable Atheism." A very remarkable testimony, which has been preserved to us by his son himself, who was certainly neither weak nor hypocritical. (Essais de Montaigne, liv. ii. chap. 12.) When this man pronounced so wise a judgment on the real tendency of Protestantism, did he imagine that his own son would confirm the justness of his prediction? Everybody knows that Montaigne was one of the first skeptics that became famous in Europe. It was requisite, at that time, for men to be cautious in declaring themselves Atheists or indifferentists, among Protestants themselves; and it may readily be imagined that all unbelievers had not the boldness of Gruet; yet we may believe the celebrated theologian of Toledo, Chacon, who said at the beginning of the last third of the sixteenth century, "that the heresy of the Atheists, of those who believed nothing, had great strength in France and in other countries."
Religious controversy continued to occupy the attention of all the savants of Europe, and during this time the gangrene of infidelity made great progress. This evil, from the middle of the seventeenth century, assumed a most alarming aspect. Who is not dismayed at reading the profound thoughts of Pascal on religious indifference? and who has not felt, in reading them, the emotion which is caused in the soul by the presence of a dreadful evil?
Things were now much advanced, and unbelievers were not far from being in a position, to take their rank among the schools who disputed for the upper hand in Europe. With more or less of disguise, they had already for a long time shown themselves under the form of Socinianism; but that did not suffice, for Socinianism bore at least the name of a religious sect, and irreligion began to feel itself strong enough to appear under its own name. The last part of the seventeenth century presents a crisis which is very remarkable with respect to religion; – a crisis which perhaps has not been well examined, although it exhibits some very remarkable facts; I allude to a lassitude of religious disputes, marked by two tendencies diametrically opposed to each other, and yet very natural: one towards Catholicity and the other towards Atheism.
Every one knows how much disputing there had been up to this time on religion; religious controversies were the prevailing taste, and it may be said that they formed the principal occupation not only of ecclesiastics, both Catholic and Protestant, but even of the well-educated laity. This taste penetrated the palaces of kings and princes. The natural result of so many controversies was to disclose the radical error of Protestantism: then the mind, which could not remain firm on such slippery ground, was obliged, either to adopt authority, or abandon itself to Atheism or complete indifference. These tendencies made themselves very perceptibly felt; thus it was that at the very time when Bayle thought Europe sufficiently prepared for his infidelity and skepticism, there was going on an animated and serious correspondence for the reunion of the German Protestants with the Catholic Church. Men of education are acquainted with the discussions which took place between the Lutheran Molanus, abbot of Lockum, and Christopher, at first Bishop of Tyna, and afterwards of Newstad. The correspondence between the two most remarkable men at that time in Europe of both communions, Bossuet and Leibnitz, is another monument of the importance of these negotiations. The happy moment was not yet come; political considerations, which ought to have vanished in the presence of such lofty interests, exercised a mischievous influence on the great soul of Leibnitz, and he did not preserve, throughout the progress of the discussions and negotiations, the sincerity, good faith, and elevation of view, which he had evinced at the commencement. The negotiation did not succeed, but the mere fact of its existence shows clearly enough the void which was felt in Protestantism; for we cannot believe that the two most celebrated men of that communion, Molanus and Leibnitz, would have advanced so far in so important a negotiation, unless they had observed among themselves many indications of a disposition to return to the bosom of the Church. Add to this, the declaration of the Lutheran university of Helmstad in favor of the Catholic religion, and the fresh attempts at a reunion made by a Protestant prince, who addressed himself to Pope Clement XI., and you have strong reasons for believing that the Reformation felt itself mortally wounded. If God had been willing to permit that so great a result should appear to have been effected in any way by human means, the deep convictions prevalent among the most distinguished Protestants might perhaps have greatly contributed to heal the wounds which had been inflicted upon religious unity by the revolutionists of the sixteenth century.
But the profound wisdom of God had decided otherwise. In allowing men to pursue their own opposite and perverse inclinations, He was pleased to chastise them by means of their own pride. The tendency towards unity was no longer dominant in the next century, but gave place to a philosophic skepticism, indifferent towards all other religions, but the deadly enemy of the Catholic. It may be said that at that time there was a combination of the most fatal influences to hinder the tendency towards unity from attaining its object. Already were the Protestant sects divided and subdivided into numberless parties, and although Protestantism was thereby weakened, yet, nevertheless, it was diffused over the greater part of Europe; the germ of doubt in religious matters had inoculated the whole of European society. There was no truth which had escaped attack; no error or extravagance which had not had apostles and proselytes; and it was much to be feared that men would fall into that state of fatigue and discouragement which is the result of great efforts made without success, and into that disgust which is always produced by endless disputes and great scandals.
To complete the misfortune, and to bring to a climax the state of lassitude and disgust, there was another evil, which produced the most fatal results. The champions of Catholicity contended, with boldness and success, against the religious innovations of Protestants. Languages, history, criticism, philosophy, all that is most precious, rich, and brilliant in human knowledge, had been employed in the noblest way in this important struggle; and the great men who were most prominent among the defenders of the Church seemed to console her for the sad losses which she had sustained by the troubles of another age. But while she embraced in her arms these zealous sons, those who boasted the most of being called her children, she observed in some of them, with surprise and dread, an attitude of disguised hostility; and in their thinly veiled language and conduct she could easily perceive that they meditated giving her a fatal blow. Always asserting their submission and their obedience, but never submitting or obeying; continually extolling the authority and divine origin of the Church, and carefully concealing their hatred of her existing laws and institutions under cover of professed zeal for the re-establishment of ancient discipline; they sapped the foundations of morality, while they claimed to be its earnest advocates; they disguised their hypocrisy and pride under false humility and affected modesty; they called obstinacy firmness, and wilful blindness strength of mind. This rebellion presented an aspect more dangerous than any heresy; their honeyed words, studied candor, respect for antiquity, and the show of learning and knowledge, would have contributed to blind the best informed, if the innovators had not been distinguished by the constant and unfailing characteristic of all erroneous sects, viz. hatred of authority.
They were seen from time to time struggling against the declared enemies of the Church, defending, with great display of learning, the truth of her sacred dogmas, citing, with respect and deference, the writings of the holy fathers, and declaring that they adhered to tradition, and had a profound veneration for the decisions of councils and Popes. They particularly prided themselves on being called Catholics, however much their language and conduct were inconsistent with the name. Never did they get rid of the marvellous infatuation with which they denied their existence as a sect; and thus did they throw in the way of ill-informed persons the unhappy scandal of a dogmatical dispute, going on apparently within the bosom of the Church herself. The Pope declared them heretics; all true Catholics bowed to the decision of the Vicar of Jesus Christ; from all parts of the world a voice was unanimously raised to pronounce anathema against all who did not listen to the successor of St. Peter; but they themselves, denying and eluding all, persisted in considering themselves as a body of Catholics oppressed by the spirit of relaxation, abuse, and intrigue.
This scandal gave the finishing stroke to the leading of men astray, and the fatal gangrene which was infecting European society soon developed itself with frightful rapidity. The religious disputes, the multitude and variety of sects, the animosity which they showed against each other, all contributed to disgust with religion itself whoever were not held fast by the anchor of authority. To establish indifference as a system, atheism as a creed, and impiety as a fashion, there was only wanting