Читать книгу Protestantism and Catholicity - Balmes Jaime Luciano - Страница 10

In rejecting the authority of the Church, and in adopting this resistance as its only principle, Protestantism was compelled to seek its whole support in man; thus to mistake the true character of the human mind, and its relations with religious and moral truth, was to throw itself, according to circumstances, into the opposite extremes of fanaticism and indifference.

It may seem strange that these opposite errors should emanate from the same source; and yet nothing is more certain. Protestantism, by appealing to man alone in religious matters, had only two courses to adopt; either to suppose men to be inspired by Heaven for the discovery of truth, or to subject all religious truths to the examination of reason. To submit religious truths to the judgment of reason was sooner or later to produce indifference; on the other hand, private inspiration must engender fanaticism.

There is a universal and constant fact in the history of the human mind – viz. its decided inclination to invent systems in which the reality of things is completely laid aside, and where we only see the workings of a spirit which has chosen to quit the ordinary path in order to give itself up to its own inspirations. The history of philosophy is little else than a perpetual repetition of this phenomenon, which the human mind shows, in some shape or other, in all things which admit of it. When the mind has conceived a peculiar idea, it regards it with that blind and exclusive predilection which is found in the love of the father for his children. Under the influence of this prejudice, the mind developes its ideas and accommodates facts to suit it; that which at first was only an ingenious and extravagant idea, becomes the germ of important doctrines; and if it arise in a person of an ardent disposition, fanaticism, the cause of so much madness, is the consequence.

The danger is very much increased when the new system applies to religious matters, or is immediately connected with them. The extravagances of a diseased mind are then looked upon as inspirations from Heaven; the fever of delirium as a divine flame; and a mania of being singular as an extraordinary vocation. Pride, unable to brook opposition, rises against all that it finds established; it insults all authority; it attacks all institutions; it despises everybody; it conceals the grossest violence under the mantle of zeal, and ambition under the name of apostleship. The dupe of himself rather than an impostor, the wretched maniac sometimes becomes deeply persuaded that his doctrines are true, and that he has received the commands of Heaven. As there is something extraordinary and striking in the fiery language of the madman, he communicates to those who listen to him a portion of his insanity, and makes, in a short time, a considerable number of proselytes. The men capable of playing the first part in this scene of madness are not numerous, it is true; but unhappily the majority of men are foolish enough to be easily led away. History and experience sufficiently prove that the crowd are easily attracted, and that to form a party, however criminal, extravagant, or ridiculous, it is only necessary to raise a standard.

I wish to take this opportunity of making an observation which I have never seen pointed out – viz. that the Church, in her contest with heresy, has rendered an important service to the science which devotes itself to the examination of the true character, tendency, and power of the human mind. The zealous guardian of all great truths, she has always known how to preserve them unimpaired; she was fully acquainted with the weakness of the mind of man, and its extreme proneness to folly and extravagance; she has followed it closely in all its steps, has watched it in all its movements, and has constantly resisted it with energy, when it attempted to pollute the pure fountain of which she is the guardian. During the long and violent contests which she has had with it, the Church has made manifest its incurable folly; she has exhibited it on every side, and has shown it in all its forms. Thus it is that, in the history of heresies, she has made an abundant collection of facts, and has painted an extremely interesting picture of the human mind, where its characteristic physiognomy is faithfully represented; a picture which will doubtless be of great service in the composition of the important work which is yet unwritten – viz. the true history of the human mind.10

Certain it is that the ravings and extravagances of fanaticism have not been wanting in the history of Europe for the last three hundred years. Their monuments still remain; in whatever direction we turn our steps, we find bloody traces of the fanatical sects produced by Protestantism, and engendered by its fundamental principle. Nothing could confine this devastating torrent, neither the violent character of Luther, nor the furious efforts which he made to oppose every one who taught doctrines different from his own. Impiety succeeded impiety, extravagance extravagance, fanaticism fanaticism. The pretended Reformation was soon divided into as many sects as there were found men with the ingenuity to invent and the boldness to maintain a system of their own. This was necessarily the case; for besides the danger of leaving the human mind without a guide on all questions of religion, there was another cause fruitful in fatal results, I mean the private interpretation of the sacred books.

It was then found that the best things may be abused, and that these divine volumes, which contain so much instruction for the mind, and so much consolation for the heart, are full of danger to the proud. How great will this be, if you add to the obstinate resolution of resisting all authority in matters of faith, the false persuasion that the meaning of the Scriptures is everywhere clear, and that, in all cases, the inspirations of Heaven may be expected to solve every doubt? What will happen to those who turn over their pages with a longing desire to find some text which, more or less tortured, may seem to authorize their sophisms, subtilties, and absurdities?

There never was a greater mistake than that which was committed by the Protestant leaders, when they placed the Bible in the hands of all for self-interpretation; never was the nature of that sacred volume more completely lost sight of. It is true that Protestantism had no other method to pursue, and that every objection which it could make to the private interpretation of the sacred text would be a striking inconsistency, an apostasy from its own principles, and a denial of its own origin; but at the same time, this is its most decided condemnation. What claim, indeed, can that religion have to truth and sanctity whose fundamental principle contains the germ of sects the most fanatical – the most injurious to society?

It would be difficult to collect into so narrow a space, in opposition to this essential error of Protestantism, so many facts and convincing proofs of this, as are contained in the following lines, written by a Protestant, O'Callaghan, which, I have no doubt, my readers will thank me for quoting here. "Led away," says O'Callaghan, "by their spirit of opposition to the Church of Rome, the first Reformers loudly proclaimed the right of interpreting the Scriptures according to each one's private judgment; but in their eagerness to emancipate the people from the authority of the Pope, they proclaimed this right without explanation or restriction: and the consequences were fearful. Impatient to undermine the papal jurisdiction, they maintained without exception, that each individual has an incontestable right to interpret the Scriptures for himself; and as this principle, carried to the fullest extent, was not sustainable, they were obliged to rely for support upon another, viz. that the Bible is an easy book, within the comprehension of all minds, and that the divine revelations contained in it are always clear to all; two propositions which, whether we consider them together or apart, cannot withstand a serious attack.

"The private judgment of Muncer found in the Scriptures that titles of nobility and great estates are impious usurpations, contrary to the natural equality of the faithful, and he invited his followers to examine if this were not the case. They examined into the matter, praised God, and then proceeded by fire and sword to extirpate the impious and possess themselves of their properties. Private judgment made the discovery in the Bible that established laws were a permanent restriction on Christian liberty; and, behold, John of Leyden, throwing away his tools, put himself at the head of a mob of fanatics, surprised the town of Munster, proclaimed himself king of Sion, and took fourteen wives at a time, asserting that polygamy is Christian liberty, and the privilege of the saints. But if the criminal madness of these men in another country is afflicting to the friends of humanity and of real piety, certainly the history of England, during a great part of the seventeenth century, is not calculated to console them. During that period an immense number of fanatics appeared, sometimes together and sometimes in succession, intoxicated with extravagant doctrines and mischievous passions, from the fierce ravings of Fox to the more methodical madness of Barclay; from the formidable fanaticism of Cromwell to the silly profanity of 'Praise God Barebones.' Piety, reason, and good sense seemed to be extinct on earth, and to be succeeded by an extravagant jargon, a religious frenzy, and a zeal without discretion. All quoted the Scriptures, all pretended to have had inspirations, visions, and spiritual ecstasies, and all, indeed, had equal claims to them. It was strongly maintained that it was proper to abolish the priesthood and the royal dignity, because priests were the ministers of Satan, and kings the delegates of the whore of Babylon, and that the existence of both were inconsistent with the reign of the Redeemer. The fanatics condemned science as a Pagan invention, and universities as seminaries of antichristian impiety. Bishops were not protected by the sanctity of their functions, or kings by the majesty of the throne; both, as objects of contempt and hatred, were mercilessly put to death by these fanatics, whose only book was the Bible, without note or comment. During this time, the enthusiasm for prayer, preaching, and the reading of the sacred books was at the highest point; everybody prayed, preached, and read, but nobody listened. The greatest atrocities were justified by the Scriptures; in the most ordinary transactions of life, scriptural language was made use of; national affairs, foreign and domestic, were discussed in the phraseology of Holy Writ. There were scriptural plots, conspiracies, and proscriptions; and all this was not only justified but even sanctified by quotations from the word of God. These facts, attested by history, have often astonished and alarmed men of virtue and piety, but the reader, too much imbued with his own ideas, forgets the lesson to be learnt by this fatal experience; namely, that the Bible without note or comment was not intended to be read by rude and ignorant men.

"The majority of mankind must be content to receive the instructions of others, and are not enabled to trust themselves. The most important truths in medicine, in jurisprudence, in physics, in mathematics, must be received from those who drink at the fountain head. The same plan has in general been pursued with respect to Christianity; and whenever the departure from it has been wide enough, 'society has been shaken to its foundation.'"

These words of O'Callaghan do not require any comment. It cannot be said that they are hyperbolical or declamatory, as they are only a simple and faithful narration of acknowledged facts. The recollection of these events should suffice to prove the danger of placing the sacred Scriptures, without note or comment, into the hands of all, as Protestantism does, under the pretence, that the authority of the Church is useless for understanding the holy books; and that every Christian has only to listen to the dictates which generally emanate from his passions and heated imagination. By this error alone, if it had committed no other, Protestantism is self-reproved and condemned; for it is a religion which has established a principle destructive to itself. In order to appreciate the madness of Protestantism on this point, and to see how false and dangerous is the position which it has assumed with regard to the human mind, it is not necessary to be a theologian, or a Catholic; it is enough to have read the Scriptures with the eyes of a philosopher or a man of literature. Here is a book which comprises, within a limited compass, the period of four thousand years, and advances further towards the most distant future, by embracing the origin and destiny of man and the universe – a book which, with the continued history of a chosen people, intermingles, in its narrations and prophecies, the revolutions of mighty empires – a book which, side by side with the magnificent pictures of the power and splendor of Eastern monarchs, describes, in simple colors, the plain domestic manners, the candor, and innocence of a young nation – a book in which historians relate, sages proclaim their maxims of wisdom, apostles preach, and doctors instruct – a book in which prophets, under the influence of the divine Spirit, thunder against the errors and corruptions of the people, and announce the vengeance of the God of Sinai, or pour forth inconsolable lamentations on the captivity of their brethren, and the desolation and solitude of their country; where they relate, in wonderful and sublime language, the magnificent spectacles which are presented to their eyes; where, in moments of ecstasy, they see pass before them the events of society and the catastrophes of nature, although veiled in mysterious figures and visions of obscurity – a book, or rather a collection of books, where are to be found all sorts of styles and all varieties of narrative, epic majesty, pastoral simplicity, lyric fire, serious instruction, grave historical narrative, and lively and rapid dramatic action; a collection of books, in fine, written at various times and in various languages, in various countries, and under the most peculiar and extraordinary circumstances. Must not all this confuse the heads of men who, puffed up with their own conceit, grope through these pages in the dark, ignorant of climates, times, laws, customs, and manners? They will be puzzled by allusions, surprised by images, deceived by expressions; they will hear the Greek and Hebrew, which was written in those remote ages, now spoken in a modern idiom. What effects must all these circumstances produce on the minds of readers who believe that the Bible is an easy book, to be understood without difficulty by all? Persuaded that they do not require the instructions of others, they must either resolve all these difficulties by their own reflections, or trust to that individual inspiration which they believe will not be wanting to explain to them the loftiest mysteries. Who, after this, can be astonished that Protestantism has produced so many absurd visionaries and furious fanatics?11