Protestantism and Catholicity
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Оглавление
Balmes Jaime Luciano. Protestantism and Catholicity
AUTHOR'S PREFACE
PREFACE TO THE AMERICAN EDITION
NOTICE OF THE AUTHOR
CHAPTER I. NAME AND NATURE OF PROTESTANTISM
CHAPTER II. CAUSES OF PROTESTANTISM
CHAPTER III. EXTRAORDINARY PHENOMENON IN THE CATHOLIC CHURCH
CHAPTER IV. PROTESTANTISM AND THE MIND
CHAPTER V. INSTINCT OF FAITH IN THE SCIENCES
CHAPTER VI. DIFFERENCES IN THE RELIGIOUS WANTS OF NATIONS – MATHEMATICS – MORAL SCIENCES
CHAPTER VII. INDIFFERENCE AND FANATICISM
CHAPTER VIII. FANATICISM – ITS DEFINITION. – FANATICISM IN THE CATHOLIC CHURCH
CHAPTER IX. INFIDELITY AND INDIFFERENCE IN EUROPE, THE FRUITS OF PROTESTANTISM
CHAPTER X. CAUSES OF THE CONTINUANCE OF PROTESTANTISM
CHAPTER XI. THE POSITIVE DOCTRINES OF PROTESTANTISM REPUGNANT TO THE INSTINCT OF CIVILIZATION
CHAPTER XII. THE EFFECTS WHICH THE INTRODUCTION OF PROTESTANTISM INTO SPAIN WOULD HAVE PRODUCED
CHAPTER XIII. CATHOLICITY AND PROTESTANTISM IN RELATION TO SOCIAL PROGRESS. PRELIMINARY COUP D'ŒIL
CHAPTER XIV. DID THERE EXIST AT THE EPOCH WHEN CHRISTIANITY APPEARED ANY OTHER PRINCIPLE OF REGENERATION?
CHAPTER XV. DIFFICULTIES WHICH CHRISTIANITY HAD TO OVERCOME IN THE WORK OF SOCIAL REGENERATION. – OF SLAVERY. – COULD IT BE DESTROYED WITH MORE PROMPTNESS THAN IT WAS BY CHRISTIANITY?
CHAPTER XVI. IDEAS AND MANNERS OF ANTIQUITY WITH RESPECT TO SLAVERY. – THE CHURCH BEGINS BY IMPROVING THE CONDITION OF SLAVES
CHAPTER XVII. MEANS EMPLOYED BY THE CHURCH TO ENFRANCHISE SLAVES
CHAPTER XVIII. CONTINUATION OF THE SAME SUBJECT
CHAPTER XIX. DOCTRINES OF S. AUGUSTINE AND S. THOMAS AQUINAS ON THE SUBJECT OF SLAVERY. – RÉSUMÉ OF THE SUBJECT
CHAPTER XX. CONTRAST BETWEEN TWO ORDERS OF CIVILIZATION
CHAPTER XXI. OF THE INDIVIDUAL – OF THE FEELING OF INDIVIDUAL INDEPENDENCE ACCORDING TO M. GUIZOT
CHAPTER XXII. HOW THE INDIVIDUAL WAS ABSORBED BY ANCIENT SOCIETY
CHAPTER XXIII. THE PROGRESS OF INDIVIDUALITY UNDER THE INFLUENCE OF CATHOLICITY
CHAPTER XXIV. OF THE FAMILY. – MONOGAMY. – INDISSOLUBILITY OF THE CONJUGAL TIE
CHAPTER XXV. OF THE PASSION OF LOVE
CHAPTER XXVI. VIRGINITY IN ITS SOCIAL ASPECT
CHAPTER XXVII. OF CHIVALRY AND BARBARIAN MANNERS, IN THEIR INFLUENCE ON THE CONDITION OF WOMEN
CHAPTER XXVIII. OF THE PUBLIC CONSCIENCE IN GENERAL
CHAPTER XXIX. OF THE PRINCIPLE OF PUBLIC CONSCIENCE ACCORDING TO MONTESQUIEU – HONOR – VIRTUE
CHAPTER XXX. ON THE DIFFERENT INFLUENCE OF PROTESTANTISM AND CATHOLICITY ON THE PUBLIC CONSCIENCE
CHAPTER XXXI. ON GENTLENESS OF MANNERS IN GENERAL
CHAPTER XXXII. THE IMPROVEMENT OF MANNERS BY THE ACTION OF THE CHURCH
CHAPTER XXXIII. ON THE DEVELOPMENT OF PUBLIC BENEFICENCE IN EUROPE
CHAPTER XXXIV. ON TOLERATION IN RELIGIOUS MATTERS
CHAPTER XXXV. ON THE RIGHT OF COERCION IN GENERAL
CHAPTER XXXVI. ON THE INQUISITION IN SPAIN
CHAPTER XXXVII. SECOND EPOCH OF THE INQUISITION IN SPAIN
CHAPTER XXXVIII. RELIGIOUS INSTITUTIONS IN THEMSELVES
CHAPTER XXXIX. OF RELIGIOUS INSTITUTIONS IN HISTORY. – THE FIRST SOLITARIES
CHAPTER XL. ON RELIGIOUS INSTITUTIONS IN THE EAST
CHAPTER XLI. OF RELIGIOUS INSTITUTIONS IN THE HISTORY OF THE WEST
CHAPTER XLII. OF RELIGIOUS INSTITUTIONS DURING THE SECOND HALF OF THE MIDDLE AGES. – THE MILITARY ORDERS
CHAPTER XLIII. CONTINUATION OF THE SAME SUBJECT – EUROPE IN THE THIRTEENTH CENTURY
CHAPTER XLIV. THE RELIGIOUS ORDERS FOR THE REDEMPTION OF CAPTIVES
CHAPTER XLV. THE UNIVERSAL PROGRESS OF CIVILIZATION IMPEDED BY PROTESTANTISM
CHAPTER XLVI. THE JESUITS
CHAPTER XLVII. THE FUTURE OF RELIGIOUS INSTITUTIONS. – THEIR PRESENT NECESSITY
CHAPTER XLVIII. RELIGION AND LIBERTY
CHAPTER XLIX. THE ORIGIN OF SOCIETY, ACCORDING TO CATHOLIC DIVINES
CHAPTER L. ON THE RIGHT DIVINE, ACCORDING TO THE CATHOLIC DOCTORS
CHAPTER LI. TRANSMISSION OF POWER, ACCORDING TO THE CATHOLIC DOCTORS
CHAPTER LII. FREEDOM OF SPEECH UNDER THE SPANISH MONARCHY
CHAPTER LIII. ON THE FACULTIES OF THE CIVIL POWER
CHAPTER LIV. ON RESISTANCE TO THE CIVIL POWER
CHAPTER LV. ON RESISTANCE TO DE FACTO GOVERNMENTS
CHAPTER LVI. HOW THE CIVIL POWER MAY BE LAWFULLY RESISTED
CHAPTER LVII. POLITICAL SOCIETY IN THE SIXTEENTH CENTURY
CHAPTER LVIII. MONARCHY IN THE SIXTEENTH CENTURY
CHAPTER LIX. THE ARISTOCRACY OF THE SIXTEENTH CENTURY
CHAPTER LX. ON DEMOCRACY
CHAPTER LXI. ON THE VALUE OF THE DIFFERENT POLITICAL FORMS – CHARACTER OF MONARCHY IN EUROPE
CHAPTER LXII. THE DEVELOPMENT OF MONARCHY IN EUROPE
CHAPTER LXIII. TWO KINDS OF DEMOCRACY
CHAPTER LXIV. STRUGGLE BETWEEN THE THREE SOCIAL ELEMENTS
CHAPTER LXV. POLITICAL DOCTRINES BEFORE THE APPEARANCE OF PROTESTANTISM
CHAPTER LXVI. POLITICAL DOCTRINES IN SPAIN
CHAPTER LXVII. POLITICAL LIBERTY AND RELIGIOUS INTOLERANCE
CHAPTER LXVIII. UNITY IN FAITH NOT ADVERSE TO POLITICAL LIBERTY
CHAPTER LXIX. OF INTELLECTUAL DEVELOPMENT UNDER THE INFLUENCE OF CATHOLICITY
CHAPTER LXX. HISTORICAL ANALYSIS OF INTELLECTUAL DEVELOPMENT
CHAPTER LXXI. RELIGION AND THE HUMAN MIND IN EUROPE
CHAPTER LXXII. ON THE PROGRESS OF THE HUMAN MIND FROM THE ELEVENTH CENTURY TO THE PRESENT TIME
CHAPTER LXXIII. SUMMARY. – DECLARATION OF THE AUTHOR
NOTES
APPENDIX
Отрывок из книги
The work of Balmes on the comparative influence of Protestantism and Catholicity on European civilization, which is now presented to the American public, was written in Spanish, and won for the author among his own countrymen a very high reputation. A French edition was published simultaneously with the Spanish, and the work has since been translated into the Italian and English languages, and been widely circulated as one of the most learned productions of the age, and most admirably suited to the exigencies of our times. When Protestantism could no longer maintain its position in the field of theology, compelling its votaries by its endless variations to espouse open infidelity, or to fall back upon the ancient church, it adopted a new mode of defence, in pointing to its pretended achievements as the liberator of the human mind, the friend of civil and religious freedom, the patron of science and the arts; in a word, the active element in all social ameliorations. This is the cherished idea and boasted argument of those who attempt to uphold Protestantism as a system. They claim for it the merit of having freed the intellect of man from a degrading bondage, given a nobler impulse to enterprise and industry, and sown in every direction the seed of national and individual prosperity. Looking at facts superficially, or through the distorted medium of prejudice, they tell us that the reformers of the 16th century contributed much to the development of science and the arts, of human liberty, and of every thing which is comprised in the word civilization. To combat this delusion, so well calculated to ensnare the minds of men in this materialistic and utilitarian age, the author undertook the work, a translation of which is here presented to the public. "What do history and philosophy say on this subject? How has man, either individually or collectively, considered in a religious, social, political, or literary point of view, been benefited by the reform of the 16th century? Did Europe, under the exclusive influence of Catholicity, pursue a prosperous career? Did Catholicity impose a single fetter on the movements of civilization?" Such is the important investigation which the author proposed to himself, and it must be admitted that he has accomplished his task with the most brilliant success? Possessed of a penetrating mind, cultivated by profound study and adorned with the most varied erudition, and guided by a fearless love of truth, he traverses the whole Christian era, comparing the gigantic achievements of Catholicity, in curing the evils of mankind, elevating human nature, and diffusing light and happiness, with the results of which Protestantism may boast; and he proves, with the torch of history and philosophy in his hand, that the latter, far from having exerted any beneficial influence upon society, has retarded the great work of civilization which Catholicity commenced, and which was advancing so prosperously under her auspicious guidance. He does not say that nothing has been done for civilization by Protestants; but he asserts and proves that Protestantism has been greatly unfavorable, and even injurious to it.
By thus exposing the short-comings, or rather evils of Protestantism, in a social and political point of view, as Bossuet and others had exhibited them under the theological aspect, Balmes has rendered a most important service to Catholic literature. He has supplied the age with a work, which is peculiarly adapted to its wants, and which must command a general attention in the United States. The Catholic, in perusing its pages, will learn to admire still more the glorious character of the faith which he professes: the Protestant, if sincere, will open his eyes to the incompatibility of his principles with the happiness of mankind: while the scholar in general will find in it a vast amount of information, on the most vital and interesting topics, and presented in a style of eloquence seldom equalled.
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How, indeed, can we attribute to the reformers the real spirit of reform, when almost all of them proved the contrary by the ignominy of their own conduct? If they had condemned, by the austerity of their morals, or by devoting themselves to a severe asceticism, the relaxations of which they complained, there might be a question whether their extravagances were not the effects of exaggerated zeal, and if some excess in the love of virtue had not drawn them into error. But they did nothing of the kind. Let us hear on this point an eye-witness, a man who certainly cannot be accused of fanaticism, since the connection which he had with the leaders of Protestantism has rendered him culpable in the eyes of many. Behold what Erasmus said, with his usual wit and bitterness: "The reform, as far as it has gone, has been limited to the secularization of a few nuns and the marriage of a few priests; and this great tragedy finishes with an event altogether comic, since every thing is wound up, as in comedies, by a marriage."
This shows to conviction the true spirit of the innovators of the sixteenth century. It is clear that, far from wishing the reformation of abuses, they wished rather to increase them. This bare consideration of facts has led M. Guizot, on this point, into the path of truth, when he rejects the opinion of those who pretend, that the Reformation was "an attempt conceived and executed simply with the intention of reconstructing a pure and primitive Church. The Reformation," he said, "was not a mere attempt at religious amelioration, or the fruit of a Utopian humanity and virtue." (Histoire Générale de la Civilisation en Europe, douzième leçon.)
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