Читать книгу Protestantism and Catholicity - Balmes Jaime Luciano - Страница 4

There is a fact in existence among civilized nations, very important on account of the nature of the things which it affects – a fact of transcendent importance, on account of the number, variety, and consequence of its influences – a fact extremely interesting, because it is connected with the principal events of modern history. This fact is Protestantism.

Like a clap of thunder, it attracted at once the attention of all Europe; on one side it spread alarm, and on the other excited the most lively sympathy: it grew so rapidly, that its adversaries had not time to strangle it in its cradle. Scarcely had it begun to exist, and already all hope of stopping, or even restraining it, was gone; when, emboldened by being treated with respect and consideration, it became every day more daring; if exasperated by rigour, it openly resisted measures of coercion, or redoubled and concentrated its forces, to make more vigorous attacks. Discussions, the profound investigations and scientific methods which were used in combating it, contributed to develop the spirit of inquiry, and served as vehicles to propagate its ideas.

By creating new and prevailing interests, it made itself powerful protectors; by throwing all the passions into a state of fury, it aroused them in its favor. It availed itself, by turns, of stratagem, force, seduction, or violence, according to the exigencies of times and circumstances. It attempted to make its way in all directions; either destroying impediments, or taking advantage of them, if they were capable of being turned to account.

When introduced into a country, it never rested until it had obtained guarantees for its continued existence; and it succeeded in doing so everywhere. After having obtained vast establishments in Europe – which it still retains – it was transported into other parts of the world, and infused into the veins of simple and unsuspecting nations.

In order to appreciate a fact at its just value, to embrace it in all its relations, and to distinguish properly between them, it is necessary to examine whether the constituting principle of the fact can be ascertained, or at least whether we can observe in its appearance any characteristic trait capable of revealing its inward nature. This examination is very difficult when we have to do with a fact of the kind and importance of that which now occupies our attention. In matters of this sort, numbers of opinions accumulate in the course of time, in favor of all which arguments have been sought. The inquirer, in the midst of so many and such various objects, is perplexed, disconcerted, and confounded; and if he wish to place himself in a more advantageous point of view, he finds the ground so covered with fragments, that he cannot make his way without risk of losing himself at every step.

The first glance which we give to Protestantism, whether we consider its actual condition, or whether we regard the various phases of its history, shows us that it is very difficult to find any thing constant in it, any thing which can be assigned as its constituent character. Uncertain in its opinions, it modifies them continually, and changes them in a thousand ways. Vague in its tendencies, and fluctuating in its desires, it attempts every form, and essays every road. It can never attain to a well-defined existence; and we see it every moment enter new paths, to lose itself in new labyrinths.

Catholic controversialists have pursued and assailed it in every way; ask them what has been the result? They will tell you that they had to contend with a new Proteus, which always escaped the fatal blow by changing its form. If you wish to assail the doctrines of Protestantism, you do not know where to direct your attacks, for they are unknown to you, and even to itself. On this side it is invulnerable, because it has no tangible body. Thus, no more powerful argument has ever been urged, than that of the immortal Bishop of Meaux – viz. "You change; and that which changes is not the truth." An argument much feared by Protestantism, and with justice; because all the various forms which are assumed to evade its force, only serve to strengthen it. How just is the expression of that great man! At the very title of his book, Protestantism must tremble: The History of the Variations! A history of variations must be a history of error. (See note [1] at the end of the vol.)

These unceasing changes, which we ought not to be surprised at finding in Protestantism, because they essentially belong to it, show us that it is not in possession of the truth; they show us also, that its moving principle is not a principle of life, but an element of dissolution. It has been called upon, and up to this time in vain, to fix itself, and to present a compact and uniform body. How can that be fixed, which is, by its nature, kept floating about in the air? How can a solid body be formed of an element, the essential tendency of which is towards an incessant division of particles, by diminishing their reciprocal affinity, and increasing their repellent force?

It will easily be seen that I speak of the right of private judgment in matters of faith, whether it be looked upon as a matter of human reason alone, or as an individual inspiration from heaven.

If there be any thing constant in Protestantism, it is undoubtedly the substitution of private judgment for public and lawful authority. This is always found in union with it, and is, properly speaking, its fundamental principle: it is the only point of contact among the various Protestant sects, – the basis of their mutual resemblance. It is very remarkable that this exists, for the most part, unintentionally, and sometimes against their express wishes.

However lamentable and disastrous this principle may be, if the coryphæi of Protestantism had made it their rallying point, and had constantly acted up to it in theory and practice, they would have been consistent in error. When men saw them cast into one abyss after another, they would have recognised a system, – false undoubtedly; but, at any rate, a system. As it is, it has not been even that: if you examine the words and the acts of the first Reformers, you will find that they made use of this principle as a means of resisting the authority which controlled them, but that they never dreamed of establishing it permanently; that if they labored to upset lawful authority, it was for the purpose of usurping the command themselves; that is to say, that they followed, in this respect, the example of revolutionists of all kinds, of all ages, and of all countries. Everybody knows how far Luther carried his fanatical intolerance; he who could not bear the slightest contradiction, either from his own disciples or anybody else, without giving way to the most senseless fits of passion, and the most unworthy outrages. Henry VIII. of England, who founded there what is called the liberty of thinking, sent to the scaffold those who did not think as he did; and it was at the instigation of Calvin that Servetus was burnt alive at Geneva.

I insist upon this point, because it seems to me to be of great importance. Men are but too much inclined to pride; and if they heard it constantly repeated, without contradiction, that the innovators of the sixteenth century proclaimed the freedom of thought, a secret interest might be excited in their favor; their violent declamations might be regarded as the expressions of a generous movement, and their efforts as a noble attempt to assert the rights of intellectual freedom. Let it be known, never to be forgotten, that if these men proclaimed the principle of free examination, it was for the purpose of making use of it against legitimate authority; but that they attempted, as soon as they could, to impose upon others the yoke of their own opinions. Their constant endeavour was, to destroy the authority which came from God, in order to establish their own upon its ruins. It is a painful necessity to be obliged to give proofs of this assertion; not because they are difficult to find, but because one cannot adduce the most incontestable of them without calling to mind words and deeds which not only cover with disgrace the founders of Protestantism, but are of such a nature, that they cannot be mentioned without a blush on the cheek, or written without a stain upon the paper.2

Protestantism, when viewed in a mass, appears only a shapeless collection of innumerable sects, all opposed to each other, and agreeing only in one point, viz. in protesting against the authority of the Church. We only find among them particular and exclusive names, commonly taken from the names of their founders; in vain have they made a thousand efforts to give themselves a general name expressive of a positive idea; they are still called after the manner of philosophical sects. Lutherans, Calvinists, Zuinglians, Anglicans, Socinians, Arminians, Anabaptists, all these names, of which I could furnish an endless host, only serve to exhibit the narrowness of the circle in which these sects are enclosed; and it is only necessary to pronounce them, to show that they contain nothing universal, nothing great.

Everybody who knows any thing of the Christian religion must be convinced by this fact alone, that these sects are not truly Christian. But what occurred when Protestantism attempted to take a general name, is singularly remarkable. If you examine its history, you will see that all the names which it attempted to give itself failed, if they contained any positive idea, or any mark of Christianity; but that it adopted a name taken by chance at the Diet of Spires; a name which carries with it its own condemnation, because it is repugnant to the origin, to the spirit, to the maxims, to the entire history of the Christian religion; a name which does not express that unity – that union which is inseparably connected with the Christian name; a name which is peculiarly becoming to it, which all the world gives to it by acclamation, which is truly its own – viz. Protestantism.3

Within the vast limits marked out by this name, there is room for every error and for every sect. You may deny with the Lutherans the liberty of man, or renew with the Arminians the errors of Pelagius. You may admit with some that real presence, which you are free to reject with the Calvinists and Zuinglians; you may join with the Socinians in denying the divinity of Jesus Christ; you may attach yourself to Episcopalians, to Puritans, or, if you please, to the extravagances of the Quakers; it is of no consequence, for you always remain a Protestant, for you protest against the authority of the Church; your field is so extensive, that you can hardly escape from it, however great may be your wanderings; it contains all the vast extent that we behold on coming forth from the gates of the Holy City.4