FANATICISM--ITS DEFINITION.--FANATICISM IN THE CATHOLIC CHURCH.
It would be unjust to charge a religion with falsehood, merely because
fanatics are to be found within its bosom. This would be to reject
all, because none are to be found exempt from them. A religion, then,
is not to be condemned because it has them, but because it produces
them, urges them on, and opens a field for them. If we observe closely,
we shall find at the bottom of the human heart an abundant source
of fanaticism; the history of man affords us many proofs of this
incontestable truth. Imagine whatever delusion you please, relate the
most extravagant visions, invent the most absurd system, if you only
take care to give to all a religious coloring, you may be sure that you
will have enthusiastic followers, who will heartily devote themselves
to the propagation of your doctrines, and will espouse your cause
blindly and ardently; in other words, you will have under your standard
a troop of fanatics.
Philosophers have devoted many pages to declamation against fanaticism;
they have, as it were, assumed the mission of banishing it from the
earth. They have tired mankind with philosophical lectures, and have
thundered against the monster with all the vigor of their eloquence.
They used the word, however, in so wide a sense as to include all kind
of religion. But, if they had confined themselves to attacking real
fanaticism, I believe they would have done much better if they had
devoted some time to the examination of this matter in an analytic
spirit, and had treated it, after so doing, maturely, calmly, and
without prejudice.
Inasmuch as these philosophers were aware that fanaticism is a natural
infirmity of the human mind, they could, if they were men of sense and
wisdom, have had little hope of banishing the accursed monster from
the world by reasoning and eloquence; for I am not aware that, up to
the present time, philosophy has remedied any of the important evils
that afflict humanity. Among the numerous errors of the philosophy of
the eighteenth century, one of the principal was the mania for types;
there was formed in the mind a type of the nature of man, of society,
in a word, of every thing; and every thing that could not be adjusted
to this type, every thing that could not be moulded into the required
form, was so subjected to the fury of philosophers, as to make it
certain, at least, that the want of pliability did not go unpunished.
But do I mean to deny the existence of fanaticism in the world? There
is much of it. Do I deny that it is an evil? It is a very great one.
Can it be extirpated? It cannot. How can its extent be diminished, its
force weakened, and its violence checked? By directing man wisely. Can
this be done by philosophy? We shall presently see. What is the origin
of fanaticism? We must begin by defining the real meaning of the word.
By fanaticism is meant, taking the word in its widest signification,
the strong excitement of a mind powerfully acted on by a false or
exaggerated opinion. If the opinion be true, if it be confined within
just limits, there is no fanaticism; or, if there _be_ any, it is only
with respect to the means employed in defending the opinion. But in
that case there is an erroneous judgment, since it is believed that
the truth of the opinion authorizes the means; that is to say, there
is already error or exaggeration. If a true opinion be sustained by
legitimate means, if the occasion be opportune, whatever may be the
excitement or effervescence of mind, whatever may be the energy of the
efforts and the sacrifices made, then there is enthusiasm of mind and
heroism of action, but no fanaticism. Were it otherwise, the heroes of
all times and countries might be stigmatized as fanatics.
Fanaticism, in this general sense, extends to all the subjects which
occupy the human mind; thus there are fanatics in religion, in
politics, even in science and literature. Nevertheless, according
to etymology and custom, the word is properly applied to religious
matters only; therefore the word, when used alone, means fanaticism
in religion, whilst, when applied to other things, it is always
accompanied by a qualifying epithet; thus we say political fanatics,
literary fanatics, &c.
There is no doubt that in religious matters men have a strong tendency
to give themselves to a dominant idea, which they desire to communicate
to all around them, and propagate everywhere. They sometimes go so far
as to attempt this by the most violent means. The same fact appears,
to a certain extent, in other matters; but it acquires in religious
things a character different from what it assumes elsewhere. It is
there that the human mind acquires increased force, frightful energy,
and unbounded expansion; there are no more difficulties, obstacles, or
fetters; material interests entirely disappear; the greatest sufferings
acquire a charm; torments are nothing; death itself is a seductive
illusion.
This phenomenon varies with individuals, with ideas, with the manners
of the nation in whose bosom it is produced; but at bottom it is always
the same. If we examine the matter thoroughly, we shall find that the
violences of the followers of Mahomet, and the extravagant disciples of
Fox, have a common origin.
It is with this passion as with all others; when they produce great
evils, it is because they deviate from their legitimate objects, or
because they strive at those objects by means which are not conformable
to the dictates of reason and prudence. Fanaticism, then, rightly
understood, is nothing but misguided religious feeling; a feeling which
man has within him from the cradle to the tomb, and which is found to
be diffused throughout society in all periods of its existence. Vain
have been the efforts made up to this time to render men irreligious;
a few individuals may give themselves up to the folly of complete
irreligion; but the human race always protests against those who
endeavor to stifle the sentiment of religion. Now this feeling is so
strong and active, it exercises so unbounded an influence on man,
that no sooner has it been diverted from its legitimate object, and
quitted the right path, than it is seen to produce lamentable results;
then it is that two causes, fertile in great disasters, are found in
combination, complete blindness of the understanding and irresistible
energy of the will.
In declaiming against fanaticism, many Protestants and philosophers
have thought proper to throw a large share of blame on the Catholic
Church; certainly they ought to have been more moderate in this respect
if their philosophy had been good. It is true the Church cannot boast
of having cured all the follies of man; she cannot pretend to have
banished fanaticism so completely as not to have some fanatics among
her children; but she may justly boast that no religion has taken more
effectual means of curing the evil. It may, moreover, be affirmed,
that she has taken her measures so well, that when it does make its
appearance, she confines it within such limits that it may exist for a
time, but cannot produce very dangerous results.
Its mental errors and delirious dreams, which, if encouraged, lead men
to the commission of the greatest extravagances and the most horrible
crimes, are kept under control when the mind possesses a salutary
conviction of its own weakness and a respect for infallible authority.
If they be not extinguished at their birth, at least they remain in a
state of isolation, they do not injure the deposit of true doctrine,
and the ties which unite all the faithful as members of the same body
are not broken. With respect to revelations, visions, prophecies, and
ecstasies, as long as they preserve a private character and do not
affect the truths of faith, the Church, generally speaking, tolerates
them and abstains from interference, leaving the discussion of the
facts to criticism, and allowing the faithful an entire liberty of
thinking as they please; but if the affair assumes a more important
aspect, if the visionary calls in question points of doctrine, she
immediately shows her vigilance. Attentive to every voice raised
against the instructions of her Divine Master, she fixes an observant
eye on the innovator. She examines whether he be a man deceived in
matters of doctrine or a wolf in sheep's clothing; she raises her
warning voice, she points out to all the faithful the error or the
danger, and the voice of the Shepherd recalls the wandering sheep; but
if he refuse to listen to her, and prefer to follow his own caprices,
she separates him from the flock, and declares him to resemble the
wolf. From that moment all those who are sincerely desirous of
continuing in the bosom of the Church, can no more be infected with the
error.
Undoubtedly, Protestants will reproach Catholics with the number of
visionaries who have existed in the Church; they will recall the
revelations and visions of a great number of saints who are venerated
on our altars; they will accuse us of fanaticism,--a fanaticism, they
will say, which, far from being limited in its effects to a narrow
circle, has been able to produce the most important results. "Do
not the founders of religious orders alone," they will say, "afford
us a spectacle of a long succession of fanatics, who, self-deluded,
exercised upon others, by their words and example, the greatest
fascination that was ever seen?"
As this is not the place to enlarge upon the subject of religious
communities, which I propose to do in another part of this work,
I shall content myself with the observation, that even supposing
that all the visions and revelations of our saints and the heavenly
inspirations with which the founders of religious orders believed
themselves to have been favored were delusions, our opponents would
not be in any way justified in throwing on the Church the reproach of
fanaticism. And, first, it is easy to see that, as far as individual
visions are concerned, as long as they are thus limited, there may
be delusion, or, if you will, fanaticism; but this fanaticism will
not be injurious to any one, or create confusion in society. If a
poor woman believe herself to be peculiarly favoured by Heaven, if
she fancy that she hears the words of the Blessed Virgin, that she
converses with angels who bring her messages from God, all this may
excite the credulity of some and the raillery of others, but certainly
it will not cost society a drop of blood or a tear. As to the founders
of religious orders, in what way are they subject to the charge of
fanaticism? Let us pass in silence the profound respect which their
virtues deserve, and the gratitude which humanity owes them for the
inestimable benefits conferred; let us suppose that they were deceived
in all their inspirations; we may certainly call this delusion, but
not fanaticism. We do not find in them either frenzy or violence;
they are men diffident in themselves, who, when they believe that
they are called by Heaven to a great design, never commence the work
without having prostrated themselves at the feet of the Sovereign
Pontiff; they submit to his judgment the rules for the establishment
of their orders, they ask his instruction, listen to his decision with
docility, and do nothing without having obtained his permission. How,
then, do these founders of orders resemble the fanatics, who, putting
themselves at the head of a furious multitude, kill, destroy, and leave
everywhere behind them traces of blood and ruin? We see in the founders
of religious orders men who, deeply impressed with an idea, devote
themselves to realize it, however great may be the sacrifice. Their
conduct constantly shows a fixed idea, which is developed according to
a preconcerted plan, and is always highly social and religious in its
object: above all, this is submitted to authority, maturely examined
and corrected by the counsels of prudence. An impartial philosopher,
whatever may be his religious opinions, may find in all this more or
less illusion and prejudice, or prudence and address; but he cannot
find fanaticism, for there is nothing there which resembles it.[12]