policy. Called to act on the same individual, and as a final
attempt for the same result, how can they work together unless
possessing a common basis of thought, sentiments, and designs?
Whatever distance may intervene, there is an intimate connection
between the earthly and religious ideas of men, between their
desires for time and those for eternity. Did incoherence and
contradiction alone exist, were our affairs, opinions, and hopes
here completely estranged from those beyond this world, were
religion capable only of improving and sustaining our actual life
and society, their ideas, works, institutions and manners, far
from serving the cause of, and mutually assisting each other
would reciprocally fetter and weaken one another. The world would
jest at piety, piety would take offence at the world, and that
which should be upon earth the source of order and peace would
become a fresh spring of anarchy and war.
And let neither religion or policy be alarmed about its
independence and dignity. I do not wish that either should
purchase by cowardly concession or costly sacrifice the harmony
which ought to prevail between them. On the contrary, I wish they
should on all occasions act according to the pure truth of
things, and accomplish together their special and peculiar
mission.
{58}
Clever men have looked upon religion as a source of order, a sort
of social police, a useful and even indispensable matter, but
otherwise without intrinsic value or any real and definite
importance to the individual, unless to afford a chimerical
satisfaction to certain weaknesses of the human mind and heart.
Thence arises a superficial and hypocritical respect, which
barely covers a disdainful coldness ill-calculated to resist any
prolonged trial, which humiliates religion if she is content with
it, or otherwise irritates and misleads her.
Great and religious men have in their turn looked on the world
and the life of the world, either generally or at certain
periods, as an evil in itself, an essential obstacle to the
empire of divine laws, and to the accomplishment of our moral
destiny. Hence the follies of ascetics and sectarians; hence,
too, theocratic pretensions, pitiable mistakes of the spirit of
religion, which has thus entered into hostility with human
society, wishing now to flee from it, now to subdue it.
The errors on both sides are great and dangerous. Religious
creeds seek to solve the fundamental problems of our nature and
individual destiny. That is their first and chief design, greater
even in their eyes than the maintenance of order in society. For
this reason, and for this reason especially, respect is due to
them; they deal with that which is most inward, most powerful,
and most noble in man. And the policy which does not discern
these facts, or discerning does not respectfully bow before them,
shows itself futile, ignorant of the nature of man, incapable of
guiding him at moments of importance.
{59}
On the other hand, this earth is not a place of banishment where
man lives an exile. Society is not a scene of perdition, which a
man must go through with disgust and terror. The earth is man's
first country; God has placed him here. Society is the natural
condition of man; God has made it for him. This world and social
life do not bound our destiny; but it is in this world and by
this social life that our destiny is begun and developed. We owe
to society our assistance, given affectionately and respectfully,
whatever the form of its organisation and the difficulties of our
task. These forms and difficulties change with places and times,
but they possess only a secondary importance, and make no change
in the general condition or fundamental duty of man.
Religion, without being indifferent to what there is of true or
false, good or bad, in the casual and variable part of the social
world, attaches herself to what is essential and permanent,
training men to go straight towards heaven beneath every sky and
by every road.
It is the glory of Christianity to have been the first to place
religion on this height, and in this the only religious point of
view. And yet, neither reasons nor temptations were wanting at
its origin, to make it denounce temporal society, and either
separate from or declare war against it. Still it never dreamt of
such a course. At the moment when the Christian faith restored to
man his lost dignity and raised him to his forfeited position,
she made herself liable for him without a murmur to slavery,
despotism, iniquities, inequalities, incomparable miseries.
{60}
Not one revolutionary intention or idea, to use a modern phrase,
is to be traced near the cradle of Christianity. Christians in
the name of their faith heroically resist persecution and
tyranny, but they do not undertake to change the state of society
or of mankind. They share in it, they adapt themselves to it,
whatever its principles, forms, consequences. They do more. The
world is old and corrupt; they denounce and vigorously resist its
corruptions and vices: but they do not curse, they do not avoid
the world. They view it with indignation yet with affection, with
grief yet with hope. Rigid minds, ardent imaginations, take
fright at the sight of the world, and fly to the deserts of the
Thebais or retreat within the walls of a cloister. Brilliant
apparitions are those who impress the minds of nations, and renew
the well-nigh forgotten strife between austere and impure
passions; but these are only exceptions in the history of
Christianity, imposing and powerful indeed, but they do not
characterise the Christian religion, do not predominate in it, do
not constitute its essence and general tendency. Christianity has
made monks, yet never was a religion less monkish. Never was a
religion introduced into the world which entered more into it,
more easily accommodated itself to it, to all its phases and all
its facts. Opposed to this day in the very country which saw its
birth, Christianity spreads to the east and west, to the north
and south.
{61}
It penetrates the old monarchies of Asia and the deep forests of
Germany, the schools of Athens and of Rome, the wandering tribes
of the desert; and nowhere does it disturb itself about
traditions, institutions, governments; it allies itself and lives
in peace with the most diverse societies. It knows that
everywhere and amidst all the variety of social forms it can
pursue its own work, that truly religious work, the regeneration
and safety of the soul.
In later days, after a definite victory, amidst Roman ruins and
barbarian chaos, through necessity as well as love of power,
Christianity has sought and exercised a more direct and
commanding influence over civil society; an influence sometimes
salutary, sometimes opposed to the nature of things, and often
injurious to religion itself. Yet taking things as a whole, and
setting aside some remarkable deviations, the Christian Church
has with admirable wisdom been a stranger, in her intercourse
with the world, to all narrow and exclusive spirit; has never
attached to any peculiar social _regime_ her honor and
destiny. She has lived in kindly and intimate relation with the
most different governments, with social systems the most opposed,
monarchy, republic, aristocracy, democracy. Here on a level with
the state, there subordinate, elsewhere independent. Broad and
varied in her internal organization, as called for by her
external relations; always sedulous to maintain between social
and religious life, between the ideas and feelings by which men
hold to earth or ascend to heaven, that harmony by which heaven
and earth both profit.
{62}
In our days, owing to the course of events and reciprocal faults,
this harmony has been profoundly affected. Religion and society
have for some time ceased to comprehend and agree with each
other. The ideas, sentiments, and interests which now prevail in
temporal life are and have often been condemned and reproved in
the name of those which pertain to eternal life. Religion
sometimes pronounces her anathemas upon the new world, and keeps
herself aloof from it. The world seems ready to abide by both
anathema and separation.
The evil is immense; it is one which aggravates all our other
ills, which takes from social order and private life their
security and dignity, their repose and hope.
To cure this evil, to bring together the spirit of Christianity
and the spirit of the age, the old religion and new society, to
end their hostility, and to induce a mutual understanding and
acceptance, is the origin of a work too little known, that called
the "_Universite Catholique_" which its authors have
continued for three years with the most praiseworthy
perseverance.
Thanks be theirs; thanks to men so truly pious, so truly
catholic, who cast over new society, over constitutional France,
a glance so equitable and affectionate. This gleam of justice
towards our day, this hope loudly declared that it will accept
eternal truth and must not be cursed in her name, is a proof of
high intelligence on their part. God forbid that with frivolous
blindness we should soothe each other with flattery.
{63}
Our society has gone astray more than once on the most important
matters, and even while triumphant is smitten with a serious
disorder. And yet our time is a great time, which has done great
things and opened great destinies. This society, so stormy, so
confused, so tottering, sometimes so chimerical and arrogant,
sometimes so material and grovelling, has nevertheless done
homage and lent force to that which is most elevated and divine
within us, our intelligence and justice. Much truth is contained
in the motto of her banner; and wishing that this truth might be
efficacious; she has displayed, in order to make it penetrate
into deeds, an energy and ability which have astonished the world
and drawn it after her. Such boldness of conception, such power
of execution, such a development of mind, of passion, of
strength, so many results positive and visible obtained rapidly,
the general progress of happiness, wealth, and order, of
practical and plain justice in social relations and affairs,--is
there nought here but error? Are these the symptoms of decline?
Do we not rather recognise one of those formidable but beneficial
crises brought on by providence when desirous to renew the world?
Proclaim without reserve to society the evil it has done, the
evil it is undergoing; point out in all their extent and gravity
its errors, its faults, its omissions, its weaknesses, its
excesses, its crimes; but do not expect her to yield to injustice
or wrong. She knows what she is and what she may become. The good
she has devised, the good she has done to mankind, she would have
honoured and loved. On these terms only will she redress and
direct.
{64}
She is in the right. One must seek for, listen to, and trust
severe though stern friends. Confidence should never be placed in
an enemy.
I do not think that the authors of _l'Université Catholique_
render to society all the justice it deserves; but they have no
concealed ill-will to it, no design against it. They understand
and admit the essential principles upon which it is founded, and
they try seriously and sincerely to re-establish between these
principles and catholic doctrines, a harmony which shall not be
merely superficial and apparent. Their plan is simple. After
having traced a general outline of human sciences, together with
the ties which unite them either among themselves or to the
sublime unity to which they tend, they place therein special
courses for each different science of material as of intellectual
order, and try in those courses how to make religion penetrate
into science, how science into religion, keeping both in sight,
so that they may recognise, approach, and unite with each other
in their common progress; consequently their body is a dumb
university, where all science is taught by writings according to
and in a catholic spirit, as they would be _viva voce_ at a
real university, where all the professors would be Catholics,
truly devoted to their faith and their science.
{65}
I have no design of entering into the scientific merits of these
courses, or of disputing all their assertions and ideas. Some, as
the "Course of introduction to the study of Christian Truths," by
M. l'Abbe Gerbet; the "Course on Christian Art," by M. Rio; the
"Course on the General History of Hebrew Literature," by M. de
Cazelès; contain real instruction, elevated and ingenious views,
and sometimes rare talent in style, and much attraction for the
reader. In a literary review joined to these "Courses" one finds
occasional articles, amongst others those by M. le Comte de
Montalembert, full of curious research and noble sentiments;
written too with a moral earnestness which pleases and touches,
even when it goes beyond what is true. It would be easy to
collect from the entire work sufficiently numerous traces of
superficial science, somewhat vague philosophy, or declamatory
literature. I might here and there detect, and this is more
important, some traces of old habits, and of that old spirit of
hostility from which the authors of the collection have in
general tried to keep themselves clear. Possibly, had I the honor
of seeing them, I might venture in the freedom of conversation to
urge them to weigh carefully in this respect their sentiments and
language, to preserve constantly between their ideas and
expressions, agreement with the general intentions which animate
them and at which they aim. Let them be in this sense strict
censors of their own work. As for me, I cannot be one; I cannot
seek underhand means as regards the execution of a great and just
idea to which I wish success. I admit of incompleteness and
imperfection, even incoherency in a human work, provided it be in
itself good, and that good predominates in its effects as well as
intentions. The pleasure of criticism is mean; and for my own
part I feel none in pointing out faults which I should like to
efface.
{66}
I prefer congratulating the authors of _l'Université
Catholique_ on the firmness and fidelity with which they have
remained faithful to their name and standard. In their excellent
design, and on account of the conciliatory spirit which pervaded
it, they encountered a shoal under their prow. They ran the
danger of being induced to become effeminate and enervated, to
pervert their own doctrines, the Catholic doctrines and spirit,
in order to render their accommodation more in accordance with
the ideas and spirit of the age. More than once analogous
attempts, conceived in the best intentions, have split on this
rock. It is thus that we have heard applied to natural religion
and the general spirit of religion; these maxims that the dogma
is of little consequence, the moral only being of importance,
that various creeds must be brought back to those portions which
they hold in common, and formulas and prayers be drawn up which
may suit all alike: thence the desire to transform the great
principles and facts of Christianity into symbols left to the
interpretations of philosophy; those strange efforts also to
unite the revolutionary with the religious spirit; or, lastly,
those attempts to deny, or at least consign to oblivion the past
of the Catholic church, her traditions, her customs, which ages
and events have united with her, and substitute, under the name
of Primitive, a newly invented Catholicism.
{67}
False conceptions, vain endeavours, from which pious feeling and
a certain knowledge of our social state have not always been
free, but which denote little knowledge of human nature or
religion, and a superficial appreciation of the means by which
great institutions, whether religious or civil, are founded and
endure. No doubt but that Catholicism has something, has much to
do in order to adapt itself to all that is new in the world, and
to take in our social system the place and part suitable to it.
But let it be true to itself, let it not deny its origin, its
history, its doctrine, its law; let it not stoop to cowardice or
hypocrisy. It would lose its dignity which is essential to its
strength, it would fail in obtaining the new strength which it
needs. Were I not convinced that harmony may be re-established
between the old religion and modern society with truth and honor
to both, I would not counsel the attempt. God does not admit of
the possibility of falsehood in such high positions for such
great objects.
Let, then, _l'Université Catholique_ proceed in its course
of exact and scrupulous orthodoxy. It is said, I hope truly, that
she has many of the clergy for readers. They should be on their
guard against attacks on these points. Sometimes, despite
appearances of moderation, the attempts succeed, and strike a
blow on the vital conditions of their existence. By others they
are drawn into the very passions and pursuits from which their
mission is mainly intended to keep mankind. Generally such have
hitherto had but little success.
{68}
The most recent example, that of M. l'Abbé de Lamennais, has
eventuated in one of the most melancholy spectacles of error and
fall that man can present. Surely there are here just reasons for
distrust and hesitation. The authors of _l'Université
Catholique_ are clearly aware of it themselves; for they have
been careful to keep themselves clear of these unhappy flights,
and to remain, in their own words, "immovably attached to the
rock of the Church." They doubtless are so from conviction and
duty. They should also be so from prudence, and attend to all the
sentiments, scruples, and susceptibilities of the Catholic
portion of the public. It is this public especially whom they
address, it is the public whom they wish to enlighten, satisfy,
reassure, and reconcile with the true progress, the accomplished
facts and necessities of our time. That is really the great
service wanted by modern society. Let them never lose sight of
this essential end. And as to that part of the public which is
ruled by the spirit of the age, no doubt their language should
reassure and quiet it also, and draw it back to religion, for it
has very justly its own susceptibilities and distrusts. But let
not the authors of _l'Université Catholique_ deceive
themselves; they will inspire the public with the greater respect
and confidence according as they are themselves found serious and
faithful. The public will be the more easily attracted to
religion, as she presents herself stable and lofty; for, in the
uneasiness which is now prevalent, the public aspire to something
fixed and elevated, despite of the passions which still keep it
wavering and abased.
{69}
Whilst in Catholicism this new religious and social movement, of
which _l'Université Catholique_ appears to be the most
serious manifestation, is beginning, an analogous work is going
on in the other Christian communions, and reveals itself by
remarkable signs. For many years something fruitful and active
has been at work in French Protestantism. Almost immediately
after the establishment of peace and international relations in
1814, the English dissenters, struck by the languid state of
religion in France, and animated by faith and a strong desire for
proselytism, undertook the task of awaking amidst their
continental co-religionists the religious spirit, or, more
precisely, Protestant Christian feelings. Journeys,
correspondence, publications, sermons, pious associations--of
which some, as the Bible Society, the Society for the Propagation
of the Gospel, the Religious Tract Society, possess extent and
notoriety--were the instruments used to forward their design; a
design which excited and still excites in French Protestantism
some trouble and embarrassment. The established Protestant church
was moved. Indifference took offence. Toleration and reason felt
some alarm. Impressions not altogether at first void of reason;
facts which deserve observation and watchfulness, but of which
the importance in our society, and with the guarantees of our
laws and customs, is, in my opinion, much less than that of the
religious feeling which roused them, and its character and
results.
{70}
The Christian faith, the real and profound faith in the
constituent dogmas of Christianity, is springing up again amidst
Protestants, but accompanied by that liberty and assiduous search
which alter the form of unity but keep up religious vitality;
which cares less for the government of men's minds than for the
internal life of their souls. This life has its instincts, its
imperious and everlasting wants. There is no indifference, no
authority, which does or can abolish or cause to be long
forgotten the essential and eternal problems of our nature and
destiny. Whence does evil spring in the world and in ourselves?
How is it to be escaped? Is our own liberty sufficient? Is God's
power over and in us needed? What are the relations here below
and hereafter between God and our souls? What lot awaits us
beyond this life, and how far do our resolutions and actions
influence it? This is the definite and practical object of
religion. These the questions to which mankind has, through all
ages, in all the earth, in every condition, in the confusion of
controversy, in the secret heart desired and asked an answer.
This is promised to him by Christianity. The dogmas of that faith
are replies to these questions, so vital to man generally and
individually. These replies are contained in Christian books, and
are succeeded by the precepts, the consolation, and the hopes
which flow from them. To seek them there, to read them, to draw
continually from that spring the means of opposing the evil
inclinations, the passions, the weaknesses, the disquiet, the
langour of the soul, thereby sustaining it in this world and
regenerating it for eternity; such is the Christian Protestant
spirit, the spirit which is again animating the French
Protestants; the spirit which has had and may again have its
faults, like all great ambitions and all great aspirations of the
human soul, but which is nevertheless a spirit of true piety and
true morality; which suffices for our most exalted intellects,
and exercises for all, in all, the most salutary influence over
our inward dispositions and outward actions.
{71}
Many periodical works, amongst them the _Semeur_, [Footnote
3] and the _Archives of Christianity in the XIX. Century_,
are devoted to this spirit, and seek to satisfy and spread it.
[Footnote 3: The _Semeur_ has ceased to appear.]
In them all publications, all the incidents which belong at home
or abroad to Christian life, are examined, commented on, debated
with a reality and earnestness of conviction always rare, but now
especially so. Men of rare ability, too, and first of all M.
Vinet, professor of French literature at Lausanne, write for the
_Semeur_, and often with the most distinguished talent. I
might find in these works, even without going very deeply into
the question of their doctrines, some traces of political
radicalism, very injurious to religion; and also, in matters of
religion, traces of a severe and somewhat exclusive spirit,
which, when dominant, tends to sectarianism and fanaticism. But
clearly here as elsewhere the good spirit of the age, the spirit
of light, of justice, and universal benevolence will every day
make its way; will clothe the religious spirit of ideas and
sentiments in words which will suit them admirably, but which
they have not always worn.
{72}
And thus here as elsewhere I prefer dwelling on what is good to
what is evil. When the movement which is good preponderates, I
believe in its power; I trust to it, strenuous as may be the
opposition, tardy as its progress may appear.
Have we not besides, in liberty, liberty of conscience and
speech, the most certain and efficacious of guarantees against
fanaticism and religious despotism. _L'Université
Catholique_ maintains, and will unceasingly uphold the maxims,
traditions, and laws of Catholicism. At her side, the spirit of
Protestantism reveals herself full of faith and vigour. And as in
the bosom of Protestantism the _Semeur_ and the _Archives
of Christianity_ do not express the feelings of all, other
collections--the _Protestant Review_, the _Free
Enquiry_, the _Evangelist_--labour to make clear and
nourish another idea, more scientific, more attached to modern
notions and a national church, more occupied in enlightening than
deeply stirring the mind.