ACCOUNT OF CHRISTIANITY FROM CONSTANTINE TO THE PRESENT TIME.
At the end of three centuries we find Christianity, advanced by all
these means, become a formidable party in the Roman empire. The
sovereign power acknowledged the impossibility of stifling it; and
Christians, scattered in great numbers through all the provinces, formed
an imposing combination. Ambitious chiefs incessantly wrested from one
another the right of reigning over the wrecks of an enslaved republic:
each sought to encrease his own strength, and acquire an advantage over
his rivals. It was in these circumstances that Constantine, to
strengthen himself first against Maxentius, and thereafter against
Licinius, thought it his interest, by a stroke of policy, to draw over
all the Christians to his party. For this purpose he openly favored
them, and thereby reinforced his army with all the soldiers of that
numerous sect. In gratitude for the advantages they procured him, he
concluded with embracing their religion, now become so powerful. He
honored, distinguished, and enriched the Christian bishops, well assured
of attaching them to himself by his liberality to their pastors and the
favor he shewed them. Aided by their succors, he flattered himself with
the disposal of the flock.
By this political revolution, so favorable to the clergy, the bashful
chiefs of the Christians, who hitherto had reigned only in secret and
without eclat, sprung out of the dust, and became men of importance.
Seconded by a despotical emperor, whose interests were linked with
theirs, they soon used their influence to avenge their injuries, and
return to their enemies, with usury, the evils which they had received.
The unexpected change in the fortune of the Christians made them forget
the mild and tolerating maxims of their legislator. They conceived, that
these maxims, made for wretches destitute of power, could no longer suit
men supported by sovereigns; they attacked the temples and gods of
paganism; their worshipers were excluded from places of trust, and the
master lavished his favors on those only who consented to think like
him, and justify his change by imitating it. Thus, without any miracle,
the court became Christian, or at least feigned to be so, and the
descendants of hypocritical courtiers were Christians in reality.
Even before the time of Constantine, Christianity had been rent by
disputes, heresies, schisms, and animosities between the Christian
chiefs. The adherents of the different doctors had reviled,
anathematised, and maltreated each other without their quarrels making
any noise. The subtleties of Grecian metaphysics introduced into the
Christian religion, had hatched an infinity of disputes, which had not
hitherto been attended with any remarkable occurrence. All these
quarrels burst forth in the reign of Constantine. The bishops and
champions of different parties caballed to draw over the emperor to
their side, and thus aid them in crushing their adversaries. At the same
time a considerable party under the priest _Arius_, denied the divinity
of Jesus. Little versed in the principles of the religion that party had
embraced, but wishing to decide the question, Constantine referred it to
the judgment of the bishops. He convened them in the city of Nice, and
the plurality of suffrages regulated definitively the symbol of
faith--Jesus became a God _consubstantial_ with his father; the Holy
Ghost was likewise a God, _proceeding_ from the two others; finally,
these _three_ Gods combined made only _one_ God!
Tumultuous clamors carried this unintelligible decision, and converted
it into a sacred dogma notwithstanding the reclamations of opponents,
who were silenced by denouncing them blasphemers and heretics. The
priests who had the strongest lungs, declared themselves _orthodox_. The
emperor, little acquainted with the nature of the quarrel, ranged
himself for the time on their side, and quitted it afterwards according
as he thought proper to lend an ear sometimes to the bishops of one
party, and sometimes to those of another. The history of the church
informs us, that Constantine, whom we here see adhering to the decision
of the council of Nice, made the orthodox and the heretics alternately
experience his severities.
After many years, and even ages of disputes, the bishops of Christendom
have agreed in regarding Jesus as a true God. They felt that it was
important for them to have a God for their founder, as this could not
fail to render their own claims more respected. They maintained, that
their authority was derived from the apostles, who held theirs directly
from Christ; that is, from God himself. It would now-a-days be criminal
to doubt the truth of this opinion, though many Christians are not yet
convinced of it, and venture to appeal to the decision of the universal
church. Except the English, all Protestant Christians reject Episcopacy,
and regard it as an usurped power. Among the Catholics, the Jansenists
think the same, which is the true cause of the enmity the Pope and
Bishops display against them. It appears St. Jerome was, on this point,
of the opinion of the Jansenists. Yet we see Paul at first much occupied
in advancing the Episcopal dignity. Ignatius of Antioch, disciple of the
apostles, insinuates in his epistles, the high opinion which the
Christians ought to have of a bishop; and the very ancient author of the
Apostolic Constitutions, openly declares, that a _bishop is a God on
earth, destined to rule over all men, priests, kings, and magistrates_.
Though these Constitutions are reputed Apocryphal, the bishops have
conformed their conduct to them more than to the canonical gospel,
wherein Jesus, far from assigning prerogatives to bishops, declares,
that in his kingdom there will be _neither first nor last_.
The bishops assembled at Nice, decided also, as we have related, on the
authenticity of the gospels and books ordained to serve as a rule to
Christians. It is then to these doctors, as has been already remarked,
that Christians owe their faith; which, however, was afterwards
frequently shaken by disputes, heresies, and wars, and even by
assemblies of bishops, who often annulled what other assemblies of
bishops had decreed in the most solemn manner. From Constantine to our
time, the interest of the heads of the church dictated every decree, and
established doctrines wholly unknown to the founders of their religion.
The universe became the arena of the passions, the disputes, intrigues,
and cruelties of these holy gladiators, who treated each other with the
utmost barbarity. Kings, united in interest with spiritual chiefs, or
blinded by them, thought themselves at all times obliged to partake of
their fury. Princes seemed to hold the sword for the sole purpose of
cutting the throats of victims pointed out by the priests. These blinded
rulers believed they served God, or promote the welfare of their
kingdoms by espousing all the passions of the priests who were become
the most arrogant, the most vindictive, the most covetous, and the most
flagitious of men.
We shall not enter into a detail of all the quarrels which the Christian
religion has produced. We shall merely observe, that they were
continual, and have frequently been attended with consequences so
deplorable that nations have had reason more than a hundred times every
century to regret the peaceful paganism, and tolerating idolatry of
their ancestors. The gospel, or _the glad tidings_, constantly gave the
signal for the commission of crimes. _The Cross was the Banner under
which madmen assembled to glut the earth with blood._ The will of heaven
was understood by nobody: and the clergy disputed without end on the
manner of explaining oracles, which the Deity had himself come to reveal
to mortals. It was always indispensable to take a side in the most
unintelligible quarrels: neutrality was regarded as impiety. The party
for which the prince declared, was always _orthodox_, and on that
account, believed it had a right to exterminate all others: the orthodox
in the church were those who had the power to exile, imprison, and
destroy their adversaries. Lucifer Calaritanus, a most orthodox bishop,
in several discourses addressed to the son of Constantine, did not
scruple to tell the emperor himself that it was the duty of the orthodox
to kill Constantius on account of his Arianism, which he called
Idolatry; and for this he quoted Deut. xiii. 6., and I Maccab. i. 43, to
v. 29 of c. ii.
The bishops, whom the puissance of an emperor had raised from the dust,
soon became rebellious subjects; and, under pretence of maintaining
their spiritual power, laboured to be independent of the sovereign, and
even the laws of society. They maintained that princes themselves,
"being subjects of Christ," ought to be subjected to the jurisdiction of
his representatives on earth. Thus the pretended successors of some
fishermen of Judea, whom Constantine had raised from obscurity arrogated
to themselves the right of reigning over kings; and in this way the
kingdom of heaven served to conquer the kingdoms of the earth.
Hitherto the Christians had been governed by bishops or chiefs
independent of each other, and perfectly equal as to jurisdiction. This
made the church an aristocratical republic; but its government soon
became monarchial, and even despotical. The respect which was always
entertained for Rome the capital of the world, seemed to give a kind of
superiority to the bishop or spiritual head of the Christians
established there. His brethren, therefore frequently showed a deference
to him, and occasionally consulted him. Nothing more was wanting to the
ambition of the bishops of Rome, to advance the right they arrogated of
dictating to their brethren, and to declare themselves the monarchs of
the Christian church. A very apocryphal tradition had made Peter travel
to Rome, and had also made this chief of the apostles establish his see
in that city. The Roman bishop therefore, pretended to have succeeded to
the rights of Simon Peter, to whom Jesus in the gospel had entrusted
more particularly the care of feeding his sheep. He accordingly assumed
the pompous titles of "Successor of St. Peter, Universal Bishop, and
Vicar of Jesus Christ." It is true, these titles were often contested
with him by the oriental bishops, too proud to bow under the yoke of
their brother. But by degrees, through artifice, intrigue, and
frequently violence, those who enjoyed the See of Rome, and prosecuting
their project with ardor, succeeded in getting themselves acknowledged
in the west as the heads of the Christian church.
Pliant and submissive at first to sovereigns, whose power they dreaded,
they soon mounted on their shoulders; and trampled them under their feet
when they were certain of their power over the minds of devotees
rendered frantic by superstition. Then indeed they threw off the mask,
gave to nations the signal of revolt, incited Christians to their mutual
destruction, and precipitated kings from their thrones. To support their
pride, they shed oceans of blood: they made weak princes the vile sport
of their passions, sometimes their victims and sometimes their
executioners. Sovereigns, become their vassals, executed with fear and
trembling the decrees Heaven pronounced against the enemies of the holy
see which had created itself the arbiter of faith. In fact, these
inhuman pontiffs immolated to their God a thousand times more human
victims than paganism had sacrificed to all its divinities.
After having succeeded in subduing the bishops, the head of the church,
with a view to establish and preserve his empire inundated the states of
the princes attached to the sect with a multitude of sabaltern priests
and monks, who acted as his spies, his emissaries, and the organs which
he employed in making known his will at a distance. Thus nations were
deluged with men useless or dangerous. Some, under pretext of attaining
Christian perfection, astonished the vulgar with a frantic life, denied
themselves the pleasures of existence, renounced the world, and
languished in the recesses of a cloister awaiting the death which their
disagreeable pursuits must have rendered desirable. They imagined to
please God by occupying themselves solely with prayers, and sterile and
extravagant meditations; thus rendering themselves the victims of a
destructive fanaticism. These, fools, whom Christianity esteems, may be
considered as the victims and martyrs of the higher clergy, who take
care never to imitate them.
Few however felt themselves inclined to aspire to this sublime
perfection. Most of the monks, more indulgent, were content with
renouncing the world, vegetating in solitude, languishing in sloth, and
living in absolute idleness at the expence of nations who toil. If some
among them were devoted to study, it was only with the vain subtleties
of an unintelligible theology calculated to incite disturbances in
society. Others more active spread themselves over the globe; and, under
pretence of preaching the gospel, preached up themselves, the interests
of the clergy, and especially the submission due to the Roman pontiff,
who was always their true sovereign. These emissaries, indeed, never had
any other country than the church, any other master than its head, or
any other interest than that of disturbing the state, in order to
advance _the divine rights_ of the clergy. Faithful in following the
example of Jesus, they brought _the sword_, sowed discord, and kindled
wars, seditions, persecutions, and crusades. They sounded the tocsin of
revolt against all princes who were disagreeable or rebellious to the
haughty tyrant of the church; they frequently employed the sacrificing
knife of fanaticism, and plunged it in the hearts of kings; and, to make
the _cause of God_ prosper, they justified the most horrible crimes, and
threw the whole earth into consternation.
Such, especially in latter times, were the maxims and conduct of an
order of monks, who, pretending to walk in the footsteps of Jesus,
assumed the name of his _Society_. Solely and blindly devoted to the
interests of the Roman pontiff, they seemed to have come into the world
for the purpose of bringing the universe under his chains. They
corrupted the youth, the education of whom they wished exclusively to
engross; they strove to restore barbarism, knowing well that want of
knowledge is the greatest prop of superstition; they extolled ignorance
and blind submission; they depraved morals for which they substituted
vain usages and superstitions, compatible with every vice, and
calculated to suppress the remorse which crime occasions. They preached
up slavery and unbounded submission to princes, who themselves were
their slaves, and who consented to become the instruments of their
vengeance. They preached rebellion and regicide against the princes who
refused to bend under the odious yoke of the successor of St. Peter,
whom they had the effrontery to declare _infallible_, and whose
decisions they preferred above those of the universal church. By their
assistance the pope became not only the despot, but even the true God of
the Christians.
There were some however, who ventured to protest against the violences,
extortions, and usurpations of this spiritual tyrant. There were
sovereigns who ventured to struggle with him; but in times of ignorance,
the contest is always unequal between the temporal and spiritual power.
At last preachers discontented with the Roman pontiff, opened the eyes
of many; they preached _reformation_, and destroyed some abuses and
dogmas which appeared to them that the most disgusting. Some princes
seized this opportunity to break the chains wherewith they had been so
long oppressed. Without renouncing Christianity, which they always
regarded as a divine religion, they renounced Romish Christianity, which
they considered a superstition corrupted through the avarice, influence,
and passions of the clergy. Content with merely loping off some branches
of a poisoned tree, which its bitter fruits should have discovered, our
_reformers_ did not perceive that even the principles of a religion,
founded on fanaticism and imposture, must of necessity produce fanatics
and knaves. They did not observe, that religion, which pretends to enjoy
exclusively the approbation of the Most High, must be from its essence
arrogant and proud, and become at last tyrannical, intolerant, and
sanguinary. They did not perceive that the mania of proselytism, the
pretended zeal for the salvation of souls, the passion of the priests
for dominion over consciences, must, sooner or later, create
devastation. Christianity _reformed_, pretending to resemble the pure
Christianity of the first days of the church, produced fiery preachers,
persons illuminated, and public incendiaries, who under pretence of
_establishing the kingdom of Christ_ excited endless troubles,
massacres, and revolts. Christian Princes of every sect thought
themselves obliged to support the decisions of their doctors. They
regarded as infallible opinions which they themselves had adopted; they
enforced them by fire and sword; and were every where in confederacy
with their priests to make war on all who did not think like them.
We see, especially, the intolerant and persecuting spirit reigning in
countries which continue subject to the Roman pontiff. It was there that
priests, nurtured in the maxims of a spiritual despotism, dared with
most insolence to tyrannize over minds. They had the effrontery to
maintain, that the prince could not without impiety dispense with
entering into their quarrels, share their frenzy, and shed the blood of
their enemies. Contrary to the express orders of Jesus, the emissaries
of his vicar preached openly in his name persecution, revenge, hatred,
and massacre. Their clamors imposed on sovereigns; and the least
credulous trembled at sight of their power, which they dared not curb. A
superstitious and cowardly policy made them believe, that it was the
interest of the throne to unite itself for ever with these inhuman and
boisterous madmen. Thus princes, submissive to the clergy, and making
common cause with them, became the ministers of their vengeance, and the
executors of their will. These blind rulers were obliged to support a
power the rival of their own; but they did not perceive, that they
injured their own authority by delivering up their subjects to the
tyranny and extortions of a swarm of men, whose interest it was to
plunge them into ignorance, incite their fanaticism, control their
minds, domineer over their consciences, make them fit instruments to
serve their pride, avarice, and revenge. By this worthless policy, the
liberty of thinking was proscribed with fury, activity was repressed,
science was punished, and industry crushed, while morals were neglected,
and their place supplied by traditional observances. Nations vegetated
in inactivity; men cultivated only monastic virtues, grievous to
themselves and useless to society. They had no other impulse than what
their fanaticism afforded, and no other science than an obscure jargon
of theology. Their understandings were constantly occupied with puerile
disputes on mysterious subtleties, unworthy of rational beings. Those
futile occupations engrossed the attention of the most profound genius,
whose labors would have been useful if they had been directed to objects
really interesting.
Under the despotism of priestcraft, nations were impoverished to foster,
in abundance, in luxury, and often in drunkenness, legions of monks,
priests, and pontiffs, from whom they derived no real benefit. Under
pretence of supporting the intercessors with God, they richly endowed a
multitude of drones, whose prayers and reveries procured only misery and
dissensions. Education, entrusted throughout Christendom, to base or
ignorant priests, formed superstitious persons only, destitute of the
qualities necessary to make useful citizens. The instructions they gave
to Christians were confined to dogmas and mysteries which they could
never comprehend; they incessantly preached evangelical morality; but
that sublime morality which all the world applauds, and which so few
practise, because it is compatible with the nature and wants of man, did
not restrain the passions, or check their irregularities. When that
Stoical morality was attempted to be practised, it was only by imbecile
fanatics or fiery enthusiasts, whom the ardour of their zeal rendered
dangerous to society. The saints of Christianity were either the most
useless or most flagitious of men.
Princes, the great, the rich, and even the heads of the church,
considered themselves excused from the literal practice of precepts and
counsels, which a God himself had come to communicate. They left
Christian perfection to some miserable monks, for whom alone it seemed
originally destined. Complaisant guides smoothed for others the to
Paradise, and, without bridling the passions, persuaded their votaries
that it was sufficient to come at stated times _to confess_ their faults
to them, humble themselves at their feet, undergo the penances and
ceremonies which they should impose, and especially make donations to
the church, in order to obtain from God remission of the outrages they
committed on his creatures. By these means, in most Christian countries,
people and princes openly united devotion with the most hideous
depravity of manners, and often with the blackest crimes. There were
devout tyrants and adulterers, oppressors and iniquitous ministers,
courtiers without morals, and public depredators--all very devout. There
were knaves of every kind displaying the greatest zeal for a religion,
the ministers of which imposed easy expiations even on those who
violated its most express precepts. Thus, by the cares of the spiritual
guides of Christians, concord was banished from states; princes sunk
into bondage; the people were blinded; science was stifled; nations were
impoverished; true morality was unknown; and the most devout Christians
were devoid of those talents and virtues which are indispensably
necessary for the support of society.
Such are the immense advantages which the religion of Jesus has procured
to the world! Such are the effects we see resulting from the gospel, or
the _glad tidings_ which the Son of God came in person to announce! To
judge of it by its fruits; that is, according to the rule which the
messiah himself has given, the incredulous find that Christianity was
allegorically represented by the fig tree accursed. But those who have
faith assure us, that in the other world this tree will produce
delicious fruits. We must therefore wait for them in patience, for every
thing evinces that the great benefits promised by this religion are very
little perceptible in the present world.
There are, however, some who carry incredulity so far as to think, that
if there exists a God really jealous of his rights, he will confer no
reward on those who are so impious as to associate with him a man, a
Jew, and a Charlatan; and to pay him honors which are due only to the
divinity. Indeed, in supposing that God is offended with the actions of
his creatures, and concerns himself with their behaviour, he must be
irritated at the odious conduct of many Christians, who, under pretence
of devotion and zeal, believe themselves permitted to violate the most
sacred duties of nature of which they make the Deity the author.
It is, add our unbelievers, very difficult to calculate the duration of
human extravagancies; but they flatter themselves that the reign of
falsehood and error will terminate at some period, and give place to
reason and truth. They hope, the nations and their chiefs will one day
perceive the danger resulting from their prejudices; that they will
blush at having prostituted their praises on objects deserving sovereign
contempt; that they will regret the blood and treasure which baneful
fables and reveries have cost them; and that they will be at last
ashamed of having been the dupes and victims of a mass of romances,
destitute of probability, at never possessing a more solid foundation
than the astonishing credulity of men, and the astonishing impudence of
those who preach them. These unbelievers venture at least a glimpse at a
time when men, become more sensible of their own interest, will
acknowledge the truly barbarous folly of hating and tormenting
themselves, and cutting one another's throats for obscure dogmas,
puerile opinions, and ceremonially unworthy of rational beings, and on
which it is impossible to be ever unanimous. They even have the temerity
to maintain, that it is very possible sovereigns and subjects may one
day loathe a religion burdensome to the people, and producing real
advantages only to the priests of a beggarly and crucified God. They
think, that the profane laity, if undeceived, could easily bring their
priests back to the frugal life of the apostles or of Jesus whom they
ought to regard as a model at least, these unbelievers imagine that the
ministers of the God of peace would be obliged to live more peaceably,
and follow some occupation more honest than that of deceiving, and
tearing to pieces the society which fosters them.
If it is demanded of us what can be substituted for a religion which at
all times has produced effects pernicious to the happiness of the human
race, we will bid men cultivate the reason, which, much better than
absurd and deceptive systems, will advance their welfare, and make them
sensible to the value of virtue. Finally, we will tell them with
Tertullian, _Why pain yourselves in seeking for a divine law, when you
have that which is common to mankind, and engraven on the tablets of
NATURE_.
End of Project Gutenberg's Ecce Homo!, by Paul Henry Thiry Baron d' Holbach