Protestantism and Catholicity compared in their effects on the civilization of Europe

INDEX.

Jaime Luciano Balmes

enberg@html@files@50436@50436-h@50436-h-22.htm.html#Page_102" class="pginternal">102;

she protects the freedom of newly emancipated slaves, 103;

consecrates manumission by having it performed in the churches, 103;

protects slaves recommended to her by will, 103;

allows her sacred vessels to be sold to redeem slaves, 104;

gives letters of recommendation to emancipated slaves, 105;

causes tending to promote slavery with which she had to contend, 105;

she makes a law enabling those who had been compelled to sell themselves as slaves to recover their liberty by paying back the price, 106;

she allows her ministers to give their liberty to slaves belonging to her, while she forbids other property to be alienated, 108;

summary of her measures for the abolition of slavery, 114—(see Councils);

its abolition due to her alone, 114;

reforms marriage, 136;

preserves its sanctity, 137;

great evils thereby prevented, 137;

her unity in doctrines and fixity in conduct not inconsistent with progress, 145;

her struggles with the corrupted Romans and savage barbarians, 176;

decrees of her Councils against animosities, 176;

her persevering efforts, 177;

treats kings and great men as severely as the lowly, 177;

her boldness in checking the crimes of kings, 178;

her interference in civil affairs of old justified by the circumstances of the times, 182;

her Councils protect the weak—viz. clergy, monks, women, merchants and pilgrims—against the strong, 182;

her exertions in favor of the vanquished in war, 183;

she preserves unity of faith, and founds institutions for doing good, 185;

what she would have done for the cure of pauperism if the Reformation had not plunged Europe into revolutions and reactions, 188;

encourages the aristocracy of talent, 361;

service which she did to the human mind by opposing the spirit of subtlety of the innovators, 407;

her interference in the management of hospitals, 449.

Churches, the Protestant, only the instruments of the civil power, 186.

Cicero, on the necessity of religion to the State, 316.

Civilization, that of Europe during the 16th century not owing to Protestantism, 82;

characteristics of that of modern Europe described, 115;

compared with ancient and modern non-Christian civilization, 116;

its superiority owing to Catholicity, 117;

may be reduced to three elements—the individual, the family, and society, 117;

its universal progress impeded, and unity broken, by Protestantism, 260.

Clement, St. (Pope), passage from, on Christians selling themselves as slaves to redeem their brethren, 104.

Clergy, the effects on society of their power and influence, 175;

fatal effects of the diminution of their political influence in the 16th century, 370;

advantages which might have resulted from it to popular institutions, 373;

their relations with all the powers and classes of society, 373.

Clermont, Council of, its decree in favor of the truce of God, 181.

Coblentz, Council of, 106.

Concina (P 1.

Gotti (Cardinal), doctrines of, on the origin of power, 295.

Gouget (l'AbbÉ), on Catholic Hebrew studies, 413.

Government, three principles of—monarchy, aristocracy, and democracy, 344.

Governments, revolutionary ones are cruel in self-defence, not being based on right, 128;

right of resistance to de facto ones, 330;

falsehood of the theory which imposes the obligation of obeying them merely as such 331;

difficulties on this point explained, 332.

Grace, effects of the Catholic doctrine of, 234.

Gratian, merit of his literary labors, 241.

Gregory (Pope), passage from, 108;

frees two slaves of the Roman Church, 436;

his reason why Christians liberated their slaves, 436.

Gregory III. (Pope), on selling slaves to the pagans for sacrifice, 435.

Gregory IX. (Pope), his decretals on slavery, 109;

against the hereditary succession of the clergy, 352.

Gregory XVI. (Pope), his apostolic letters against the slave trade, 438.

Grotius, his servile doctrine on the civil power, 323;

his evidence in favor of Catholicity, 424.

Gruet, his incredulity and execution, 429.

Guibert, historical labors of, 241.

Guizot, on the effects of the Church upon slavery, 113;

his doctrine of the personal independence of individuals among the barbarians stated and discussed, 119;

true theory thereon, 121;

incoherence of his own doctrines, 124;

cause of his error, 125;

his acknowledgment with regard to the reformation and liberty, 343;

extract from, shewing that the clergy were not a caste, 351;

an opinion of, refuted, 399;

extract from, shewing the immense superiority of the Church to the barbarians in legislation, 447;

documents shewing his error with respect to Abelard, 486.

Hacket, fanaticism of, 427.

Harlem, Mathias, mad fanaticism of, 426.

Heresy, held a sin by the Catholic Church, 200.

Heretics, characteristics of those of the early ages, 425.

Herman, preaches the murder of all priests and magistrates, 426.

Hermandad, charter of, between the kingdoms of Leon and Castile, for the preservation of their liberties, 475.

History, difficulties in its study, 248;

necessity of taking into account times and circumstances of events therein, 248.

Hobbes, his false theory of society, 304;

his servile doctrine, 323.

Honor, principle of, in monarchies, according to Montesquieu, 161.

Horace, on the origin of society, 462.

Hospitals, destroyed by Henry VIII. in England, 185;

Catholic bishops the protectors and inspectors of, 187;

laws made respecting them by the Church, 187;

attached to monasteries and colleges in the middle ages, 449;

superintended by the bishops, 331.

Narbonne, Council of, its decree in favor of

the truce of God, 179.

Nationality, importance of, 76.

Nicholas, a fanatic who taught that it was good to continue in sin that grace might the more abound, 427.

Nuns, protected by the Council of Rouen, 181.

Obedience, motives of, founded on the will of God, 97.

Olive trees, why protected by the Council of Narbonne, 180.

Opinions, the rapid succession of, in modern times, 171.

Opinion, public, influence of, on morals, 163.

Orange, Council of, its decree in favor of slaves, 103.

Orders, the religious-military described, 242;

the mendicant ditto, 252;

the necessity for the latter, 253;

their popular nature, 254;

their influence, 254;

were the work of God, 254;

their relations with the Pontiffs, 256;

those for the redemption of captives, 257;

visions inspiring them, 259;

their founders, 259.

Orleans, Council of, its decree in favor of slaves, 100, 103, 107;

forbids any one to be armed at church, 176;

protects hospitals, 187;

the poor and prisoners, 187.

Oxford, Council of, its decree against robbers, 182.

Pacts, 298.

Paganism described by St. Augustin, 89.

Palafox, on the duties of kings, princes, and magistrates, 321;

on taxes and tyranny, 483.

Palentia, Council of, protects the defenceless, 182.

Papin, evidence of, in favor of Catholicity, 424.

Paris, trades-union of, 354.

Passions, the, differently treated by Catholicity and by Protestantism, 140;

why so active in times of public disturbance, 143.

Patrick, (St.), Council of, 105.

Paul, (St.), his Epistle to the Romans, 459.

Peasants.—See Lateran.

Penance, efficacy of the sacrament of, 167.

Perez, on the condemnation of a preacher for absolutist doctrines by the Inquisition of Spain, 455.

Peter, (St.), of Arbues, his murder by the Jews not a proof of the unpopularity of the Inquisition, 207;

tumult occasioned thereby, 207.

Peter, (St.), Nolasco, founds the Order of Mercy for the Redemption of Captives, 259.

Philanthropy, inadequate for works of beneficence without Christian Charity, 189.

Philosophers, the irreligions of the last century preferred pagan to Christian institutions, 161.

Philosophy, schools of, can destroy but not create, 171.

Philip II. of Spain did not institute the Inquisition, but continued it, 210;

why so much attacked by Protestants, 210;

probability that the attempts made to introduce Protestantism into Spain in his time would succeed, owing to the circums "indx">Scipio, story of, 165.

Self-defence, right of, alleged as a plea for the intolerance of governments, 202.

Seneca, on the worship of the gods, 316.

Sigebert, historical labors of, 241.

Slaves, their large numbers among the ancients, 91;

their numbers at Athens, Sparta, Rome, and in the eastern countries, 91;

opinions of Plato and Aristotle regarding them, 91;

their treatment, 91;

dangers from their numbers, 91;

their rebellions, 92;

their immediate emancipation impracticable, 93;

the Church did all that could be done in their favor, 94;

difficulties she had to contend with in their emancipation, 94;

conduct, designs, and tendencies of the Church favorable to them, 94;

their natural inferiority to freemen proclaimed by the heathen philosophers, 95;

their natural equality with them inculcated by the Scriptures and the Church, 97;

motives for their obedience, 97; their ill-treatment, 98;

spirit of hatred and revolts thereby caused, 98;

St. Paul's instructions to them, 98;

power of life and death possessed over them by their masters, and cruelties exercised, 99;

scene from Tacitus, 99;

St. Paul intercedes for one of them, 100;

ill-treatment of them forbidden by Councils of the Church, 100;

she substitutes public trial for private vengeance in their regard, 101;

the clergy forbidden to mutilate them, 101;

she condemns to penance those who put them to death of their own authority, 101;

she protects those newly emancipated, 103;

those of the Church not allowed to be sold or exchanged, 109;

those who embrace the monastic state are freed by decree of the Council of Rome, 109;

abuse thereof, 109;

were raised to the priesthood, but not until they had been freed, 110;

prevalence of the abuse of ordaining slaves without the consent of their masters, 110;

the Church protects their marriages, and forbids them to be dissolved by their masters, 113.—See Councils.

Slavery, the offspring of sin, 112.

Society, will always be either religious or superstitious, 67;

modern, described, 72;

its progress, 82;

condition of, when Christianity appeared, 84;

present state of, 274;

administration alone not adequate to its wants 276;

principle of charity required, 276;

physical means of restraining the masses of, 278;

moral means required, 280;

origin of, according to St. Thomas, 289;

not the work of man, 291;

not to be saved by strict political doctrines, without religion and morality, 314;

why modern conservative schools are powerless in preserving it, THE END.

[A] This subject is so important, so delicate, that I shall not be satisfied with giving a translation of the passages which I quote, however careful I may be to render them exact and literal, at the risk of irregularity of style and violation of the idiom of our language. I wish, therefore, to set before the reader the original texts themselves, desiring him to judge from them and not from my version. [They will be found in the Appendix.]

[B] Crown attorneys, charged with the prosecution of criminal and other causes.

[C] When this was written.—Tr.

[D] Aug. Quid ipsi homines et populi, ejusne generis rerum sunt, ut interire mutarive non possint, Æternique omnino sint?—Evod. Mutabile plane atque tempori obnoxium hoc genus esse quis dubitet?—Aug. Ergo, si populus sit bene moderatus et gravis, communisque utilitatis diligentissimus custos, in quo unusquisque minoris rem privatam quam publicam pendat, nonne recte lex fertur, qua huic ipsi populo liceat creare sibi magistratus, per quos sua res, id est publica, administretur?—Evod. Recte prorsus.—Aug. Porro, si paulatim depravatus idem populus rem privatam reipublicÆ prÆferat, atque habeat venale suffragium, corruptusque ab eis qui honores amant, regimen in se flagitiosis consceleratisque committat, nonne item recte, si quis tunc extiterit vir bonus, qui plurimum possit, adimat huic populo potestatem dandi honores, et in paucorum bonorum vel etiam unius redigat arbitrium?—Evod. Et id recte.—Aug. Cum ergo duÆ istÆ leges ita sibi videantur esse contrariÆ, ut una earum honorum dandorum populo tribuat potestatem, auferat altera, et cum ista secunda ita lata sit, ut nullo modo ambÆ in una civitate simul esse possint, num dicemus aliquam earum injustam esse et ferri minime debuisse?—Evod. Nullo modo.

[E] An extract from Bellarmine de Romano Pont. is here omitted.

[F] Tribute that was paid on St. Martin's day.

[G] Another tribute.

[H] A tribute for the king's repast during his journeys.

[I] Tribute for maintaining the ditches of the castles in Castile, and the armies.

[J] "It is extremely difficult to ascertain the origin of the trades-corporations, even in those towns which have been the longest and the best disciplined.—Sandi, in his Civil History of Venice (t. ii. part 1, lib. iv. p. 767), after having reckoned sixty-one trades-corporations existing in that capital at the beginning of his century, declares that it is impossible to assign to each of these corporations the date of its origin, or that of its first statutes. This historian nevertheless consulted all the archives of the republic; he contents himself with observing, that none of the corporations are anterior to the fourteenth century." (The notes which accompany this chapter are those of Capmany himself.)

[K] We here recognise many ideas taken from a work which saw the light in 1774, from the press of Sancha, under the title of Discours Économique-politique pour la defense du travail mÉcanique des ouvriers, par D. Ramon Miguel Palacio. The author of these memoirs, fearing to be accused of a gross plagiarism, observes that, being obliged here to treat of this same matter, he was forced to adopt many of the ideas contained in this work, which at that time he thought it proper to publish without affixing his real name.

[L] "Consult the Appendix of Notes, Nos. 28 and 30. You will there see what respect and power the town of Barcelona enjoyed at another period, by means of the municipal magistrates, who represented it under the ordinary name of councillors."

[M] "In the diplomatic collection of these memoirs, we find a multitude of letters and other documents proving the direct and mutual relations which existed between the city of Barcelona and the emperors of the East, of Germany, the sultans of Egypt, the kings of Tunis, of Morocco, and various monarchs and states, or other great powers of Europe."

[N] See the remarks of his Excellency M. Campomanes on these abuses and false principles of policy, in his Discourse on the Popular Education of Artisans, from page 119 to 160.

[O] We ordinarily call a chimera, or an impossibility, that which offers great difficulties. On this occasion we cannot help observing to sincere persons, that, from these great difficulties, they may judge of the lawfulness and sincerity of the desires manifested by the soi-disant reformers and appellants to Councils. They do not wish for Councils; but, under the shadow of this word, they wish to escape the authority of their legitimate superiors. (Note by the authors of the BibliothÈque de Religion, published in Spain.)

Transcriber's Notes

Obvious typographical errors have been silently corrected.

Hyphenation and accents have been standardised.

Apart from the items mentioned below all other spellings and punctuation are as in the original.

Develop and develope, idealog(y/ist) and ideolog(y/ist) are used interchangeably in the book. They have been standardised to the standard modern spelling of develop and ideology.

Variations in the use/spelling of derivatives of the Latin propius (pages 473a, 474a and 490a), while possibly incorrect, have been left as published as they seem unlikely to be typographical errors.

Zuinglius/Zwinglius. The former spelling is used in the body of the book and the latter in the notes. This has not been changed.

The reference to note 1 in the original reads '(See note at the end of the vol.)' the [1] has been added to improve clarity and uniformity.

The quotation on page 313: 'What absolute monarch in Europe would approve of one of his high functionaries expressing the origin of power after the manner of our immortal Saavedra? "It is from the centre of justice," says he, "that the circumference of the crown has been drawn. The latter would not be necessary, if we could dispense with the former.' is missing a closing quote. as it may be absent from 'drawn.' or 'former.' it has not been corrected.

Entries for NOTES, APPENDIX and INDEX have been added to the table of contents.

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