OF RELIGIOUS INSTITUTIONS DURING THE SECOND HALF OF THE MIDDLE
AGES.--THE MILITARY ORDERS.
The rapid view which we have just taken of religious institutions from
the irruption of the barbarians to the twelfth century, has shown
us that the monastic foundations, during that time, were a powerful
support for that remaining portion of society which was ready to
fall to pieces in the universal ruin; an asylum for misfortune, for
virtue, and for knowledge; a storehouse for the precious monuments
of antiquity, and in some measure an assemblage of civilizing
associations, which labored in silence at the reconstruction of the
social edifice, by neutralizing the force of the dissolving principles
which had ruined its basis; they were, besides, a nursery for forming
the men who were required for the elevated posts in Church and State.
In the twelfth and the following centuries, these institutions take
a new form, and assume a character very different from that which we
have just pointed out. Their aim remains not less highly religious and
social; but the times are changed, and we must remember the words of
the Apostle, _omnia omnibus_. Let us examine the causes and the results
of these novelties.
Before going further, I will say a few words on the religious military
orders, the name of which sufficiently indicates their double character
of monk and soldier. The union of the monastic state with war: what
a monstrous mixture! will be the cry. In spite of the supposed
monstrosity, this union was in conformity with the natural and regular
order of things; it was a strong remedy applied to very great evils;
a rampart against imminent dangers; in a word, the expression of a
great European necessity. This is not the place to relate the annals of
the military orders, annals which, like the most illustrious history,
afford wonderful and interesting pictures, with that mixture of heroism
and religious inspiration which assimilates history with poetry. It is
enough to pronounce the names of the knights of the Temple, of St. John
of Jerusalem, of the Teutonic order, of St. Raymond, of the Abbot of
Fitero, of Calatrava, instantly to remind the reader of a long series
of marvellous events, forming one of the noblest pages in the history
of that time. Let us omit these narrations, which do not regard us; but
let us pause for a moment to examine the origin and spirit of these
famous institutions.
The Cross and the Crescent were enemies irreconcilable by nature, and
urged to the greatest fury by a long and bloody struggle. Both had
great power and vast designs; both were supported by brave nations,
full of enthusiasm and ready to throw themselves on each other; both
had great hopes of success founded on former achievements; on which
side will the victory remain? What course ought the Christians to
pursue in order to avoid the dangers which threaten them? Is it better
quietly to await the attack of the Mussulmen in Europe, or make a levy
_en masse_ to invade Asia and seek the enemy in his own country, where
he believes himself to be invincible? The problem was solved in the
latter way; the Crusades took place, and centuries have given their
suffrage as to the wisdom of that resolution. What avails a little
declamation affecting to favor the cause of justice and humanity? Let
no one allow himself to be dazzled; the philosophy of history taught
by the lessons of experience, enriched with a more abundant treasure
of knowledge, the fruit of a more attentive study of the facts, has
given a decisive judgment in this case; in this, as in other cases,
religion has retired in triumph from the tribunal of philosophy.
The Crusades, far from being considered as an act of barbarism and
rashness, are justly regarded as a _chef-d'œuvre_ of policy, which,
after having secured the independence of Europe, gave to the Christian
nations a decided preponderance over the Mussulmen. The military
spirit was thereby increased and strengthened among European nations;
they all received a feeling of fraternity, which transformed them into
one people; the human mind was developed in many ways; the state of
feudal vassals was improved, and feudality was urged towards its entire
ruin; navies were created, commerce and manufactures were encouraged;
thus society received from the Crusades a most powerful impulse in
the career of civilization. We do not mean to say, that the men who
conceived them, the Popes who excited, the nations who undertook, the
princes and lords who promoted them with their power, were aware of the
whole extent of their own works, or even had a glimpse of the immensity
of their results; it is enough that they settled the existing question
in the way the most favorable to the independence and prosperity of
Europe; this, I repeat, is enough. I would observe, moreover, that
we should attribute so much the more importance to things as human
foresight has had little share in the events; now these things are
nothing less than the principles and feelings of religion in connection
with the preservation and happiness of society, Catholicity covering
with her ægis and animating with her breath the civilization of Europe.
Such were the Crusades. Now, remember that this idea, so great and
generous, was conceived with a degree of vagueness, and executed with
that precipitation which is the fruit of the impatience of ardent
zeal; remember that this idea--the offspring of Catholicity, which
always converts its ideas into institutions--was to be realized in
an institution, which faithfully represented it, and served, as it
were, as its organ, in order that it might render itself felt, and
gain strength and fruitfulness for its support. After this, you will
look for some means of uniting religion and arms; and you will be
filled with joy when, under a cuirass of steel, you shall find hearts
zealous for the religion of Jesus Christ--when you shall see this new
kind of men, who devote themselves without reserve to the defence of
religion, while they renounce all that the world can offer--gentler
than lambs, bolder than lions, in the words of St. Bernard. Sometimes
they assembled in community, to raise their voices to Heaven in fervent
prayer; sometimes they boldly marched to battle, brandishing their
formidable lances, the terror of the Saracens. No; there does not exist
in the annals of history an event so colossal as the Crusades, and
you might search there in vain for an institution more generous than
the military orders. In the Crusades we see numberless nations arise,
march across deserts, bury themselves in countries with which they are
unacquainted, and expose themselves to all the rigors of climates and
seasons; and for what purpose? To deliver a tomb! Grand and immortal
movement, where hundreds of nations advance to certain death--not in
pursuit of a miserable self-interest--not to find an abode in milder
and more fertile countries--not from an ardent desire to obtain for
themselves earthly advantages--but inspired only by a religious idea,
by a jealous desire to possess the tomb of Him who expired on the cross
for the salvation of the human race! When compared with this, what
becomes of the lofty deeds of the Greeks, chanted by Homer? Greece
arises to avenge an injured husband; Europe to redeem the sepulchre of
a God.
When, after the disasters and the triumphs of the Crusades, we see the
military orders appear, sometimes fighting in the oriental regions,
sometimes in the islands of the Mediterranean, sustaining and repelling
the rude assaults of Islamism, which, emboldened by its victories,
again longs to throw itself on Europe, we imagine that we behold those
brave men, who, on the day of a great battle, remain alone upon the
field, one against a hundred, securing by their heroism, and at the
hazard of their lives, the safety of their companions in arms who
retire behind them. Honor and glory to the religion which has been
capable of inspiring such lofty thoughts, and has been able to realize
such great and generous enterprises!