Roman Catholicism in Spain. Anonymous
target="_blank" rel="nofollow" href="#ulink_4137d854-ef5f-5070-bcbf-f86ccec7a0a3">Table of Contents
The Spanish Clergy—Their primitive state—Their subsequent organization—Barraganas—Immoral practices of the clergy—Their wealth, and its sources—Their territorial possessions—Their influence and incomes—Their opposition to the sciences—Their ultramontane principles—The “pass” of the Spanish sovereign necessary to the validity of the Pope’s bulls—Doctrine of the Jansenists favoured by the ministers of Charles III.—Port-Royal and San Isidro—Parish priests—Sources of their income—Many of them good men, but deficient in scriptural knowledge and teaching—Their preaching—Abolition of tithes by the minister, Mendizabal—Effects of that measure—Poverty and present state of the clergy—Their degraded character and unpopularity—Their timidity in recent times of tumult—Ecclesiastical writers of the Peninsula—Power of the Inquisition curtailed by Charles III.
Among the northern nations which invaded Europe, on the fall of the Roman Empire, the Goths were those who most distinguished themselves by the promptitude with which they embraced Christianity, and by the sincerity and constancy with which they observed its precepts and adhered to its dogmas.
When they founded the Spanish monarchy, they were in a complete state of ignorance and barbarism; and as the clergy were at that time the sole depositaries of the little that was known of the dead languages, science, and literature, they were the counsellors of the sovereigns, the directors and prime movers of the public power, and the oracles of the court, the nobility, and the people. The Councils of Toledo, which were true legislative bodies, better and more methodically constituted than the assemblies of the great barons, not only legislated in religious and ecclesiastical matters, but in all political branches of the administration and of the government. To these celebrated assemblies is owing the Fuero-Juzgo, the most ancient of the codes promulgated in the new monarchies founded on the ruins of the empire. But what gave most renown to these assemblies was the system which they embraced with respect to the relations between the court of the Gothic kings and the pontifical see. In no Catholic nation was the ecclesiastic independence consolidated with greater vigour than in the Spanish church of those times. In truth the Pope, as such, exercised no authority whatever, directly or indirectly, either in the discipline or the administration of that church. He was acknowledged as the first of its bishops, but only as equal in power to each of them. Thus it was that the bishops of the Spanish peninsula had formerly no need of recourse to Rome for the presentation of candidates, the investiture of ecclesiastical dignities, or for matrimonial and other dispensations. Spain presented, at that time, an edifying spectacle of pure and evangelical Christianity, resembling that which prevailed in the primitive ages of the church, when neither councils nor traditions, nor the motu propria of popes, had corrupted the dogma and the ritual. In the fourth Eliberitan council, celebrated in Granada, not only the worship but even the use of images, pictures, and sculpture, was prohibited in the temples, a prohibition before unheard of in the annals of that age—an age in which the practice of invoking saints had become familiar, and more importance was beginning to be attached to the pomp of rites than to true piety and sincere devotion. The Spanish clergy, it is true, were then powerful, and could do much; but there is no reason to think that they abused such power, or that their conduct was regulated, at that early period, with a view to their temporal interests. That golden age, however, was of short duration; at least there are strong grounds for believing that, under the reign of Alfonso the Wise, the manners of the clergy had become greatly corrupted, and still more so under that of John II. Their ambition had so far increased as to provoke the rigour of the laws and of the civil authority. It is proved by the codes of that time, by several chronicles, and a variety of other documents worthy of credit, that the greater number of the clergy were living openly in a state of concubinage. The term barraganas formed part of the ordinary language of the people, as well as of that used in legislation, and was applied to designate the paramours of the ecclesiastics: indeed, these barraganas were commanded by certain sovereigns to dress in a peculiar manner, so that they might be distinguished from virtuous women; while other sovereigns insisted on their also living in separate buildings, called barraganerias, one of which, according to tradition, was situated in that spot in Madrid now called Puerta del Sol. In one of the ancient codes is to be found a regulation, in virtue of which it was ordered that no clergyman should have more than one barragana!
Many of the bishops were accustomed to take these creatures with them on official visits to their dioceses. This scandal began to disappear under the reign of Ferdinand and Isabella, “the Catholic sovereigns,” and from that time the clergy, by slow degrees, began to give to their body a more compact organization, and to introduce among their ranks a stricter discipline. Those amendments, however, did but tend to augment their influence and their power. But what most contributed to the aggrandisement of that privileged class was the wealth which rapidly accumulated in their treasury and in all their establishments.
This wealth flowed from a variety of sources. The church took its tithes and first-fruits; and this income, slender and precarious as it was during the wars against the Moors and the lengthened dispute between the crowns of Castille and Arragon, increased, afterwards, to such an extent as to produce most incredible amounts so soon as order had once become consolidated under the firm rule of Isabella; for, then, all kinds of useful labour began to fructify, especially those of agriculture, which had to sustain the weight of these onerous burdens.
But besides that source of income, the churches were daily enriched by the donations which they received from the munificence of kings and magnates. The most meritorious act of devotion and of religion, according to the popular notion of those times, was the endowment of a church with lands, flocks, and plate. These fits of generosity were held to be sufficient to absolve the donors from all their sins, and at the hour of death, when the terror of future punishments burdened the soul of the ambitious politician, of the assassin, of the adulterer, and of the usurper of others’ goods, a very handsome legacy, and sometimes the abandonment of all he possessed, was considered as a safe passport to the enjoyment of treasures in heaven. The priest, called to administer the last consolations to the patient, never lost an opportunity of exacting these imprudent donations; and so long did this abuse endure, and to such an extent did it arrive and predominate in the public customs of the age, that, under the reign of Charles III., the Council of Castille promulgated a royal order, declaring that all such testamentary dispositions made at the hour of death, in favour of chapels, churches, convents, and other religious establishments, should be null and void.
The opulence which the Spanish clergy enjoyed from the conquest of Granada until the period of invasion by the French, cannot be reduced to calculation, nor even to any accurate conjectures. It was said of England that, previous to the Reformation, the clergy possessed a fifth part of the whole territory within the British Isles; of Spain it may be said that the proportion amounted to one-third. The lands most productive, and the estates in the most choice situations, certainly belonged to the Spanish clergy; and there were cities, such, for example, as Toledo, Cuenca, Leon, and Santiago, in which nearly the whole territory belonged to their respective cathedrals.
Several other circumstances tended to strengthen the imperium of the church. Many young men of noble families took holy orders, with a view of aspiring to the rich prebends belonging to the cathedrals; in the universities and in the colleges the best organised and most popular study was that of theology, in which many Spaniards excelled. At the same time, by means of the confessional, the clergy got power over the conscience; they knew all the secrets of families as well as those of the state, and there was no grave matter, concerning any class of society, which was not submitted to the decision of some dignitary of the church. The magnificence of the edifices consecrated to worship, the frequency and the pomp of religious ceremonies, the alms which the bishops distributed, the public works which they paid for, and the absolute direction of all charitable establishments, of which they had taken the command, were so many other favourable supports to that supremacy which they had assumed and maintained in society.
During the reigns succeeding that of Philip II., the condescendence of the government, the submission of the people, and the acquisition of riches by cathedrals, colleges, and parish churches, were greatly augmented.
The incomes