History of the Catholic Church from the Renaissance to the French Revolution Volume I Part 17

Galileo Galilei (1564-1642) was remarkable from a very early age for his abilities as a student of mathematics and mechanics. Indeed it was in these subjects and not in astronomy that he achieved his most brilliant and most lasting successes. He taught at Pisa and Padua, and was afterwards employed at the court of the Grand Duke of Tuscany. In 1609 he perfected the telescope by means of which he was enabled to make observations of the heavenly bodies, and from these observations and discoveries he was led to the conclusion that the heliocentric system as advocated by Copernicus was the only one scientifically tenable. He came to Rome, where he was welcomed by the Pope and the cardinals, and set up his telescope in the Vatican gardens (1611). At first Galileo's views excited no great opposition, but owing to the imprudent propaganda carried on by some of his own friends, notably by the Carmelite, Foscarini, a violent controversy broke out in which the scientific side of the theory was almost completely forgotten. Against Galileo it was contended that his system contradicted the Scripture, which spoke of the sun standing still in its course at the prayers of Josue, and that it was, therefore, inadmissible. At the time in Italy the ecclesiastical authorities were markedly conservative and hostile to innovations, particularly as there was then a strong party in Italy, of whom Paul Sarpi may be taken as a typical example, who were liberal and Lutheran in their tendencies and sympathies. Had the discussion been confined to learned circles no notice might have been taken of it, but once an appeal was made to the ma.s.ses of the people it was almost inevitable that Galileo should have been denounced to the Inquisition.

In the circ.u.mstances a decision favourable to Galileo could hardly have been expected. The old Ptolemaic system was so closely bound up with the philosophic and scientific teaching of the age that its abandonment meant little less than a complete revolution in the world of learning. As yet the vast body of those who were specially versed in the subject treated the new theory with derision, while the arguments put forward by Galileo in its defence were so weak and inconclusive that most of them have been long since abandoned. The hostile att.i.tude, too, of the Lutheran divines could hardly fail to exercise some influence on the Roman consultors. In 1615 Galileo appeared before the Inquisition to defend his views, but without any result. The heliocentric system was condemned as being opposed to Scripture and therefore heretical, and Galileo was obliged to promise never again to put it forward (1616). The work of Copernicus and those of some other writers who advocated the Copernican system were condemned /donec corrigantur/. The decision of the congregation was wrong, but in the circ.u.mstances not unintelligible. Nor can it be contended for a moment that from this mistake any solid argument can be drawn against the infallibility of the Pope. Paul V. was undoubtedly present at the session in which the condemnation was agreed upon and approved of the verdict, but still the decision remained only the decision of the congregation and not the binding /ex-cathedra/ p.r.o.nouncement of the Head of the Church. Indeed, it appears from a letter of Cardinal Bellarmine that the congregation regarded its teaching as only provisional, and that if it were proved beyond doubt that the sun was stationary it would be necessary to admit that the pa.s.sages of Scripture urged against this view had been misunderstood.

Galileo left Rome with no intention of observing the promise he had made. After the election of Urban VIII. who, as Cardinal Barberini, had been his faithful friend and supporter, Galileo returned to Rome (1624) in the hope of procuring a revision of the verdict; but though he was received with all honour, and accorded an annual pension from the papal treasury his request was refused. He returned to Florence, where he published eight years later a new book on the subject, couched in the form of a dialogue between supporters of the rival systems, the Ptolemaic and the Copernican, in which Simplicissimus, the defender of the old view, was not only routed but covered with ridicule. Such a flagrant violation of his promise could not pa.s.s unnoticed. He was summoned to appear once more before the Inquisition, and arrived in Rome in February 1633. At first he denied that he had written in favour of his views since 1616, then he pleaded guilty, confessed that he was in error, and appealed to the court to deal gently with an old and infirm man. He was found guilty, and was condemned to recite the seven penitential psalms once a week for three years, and to be imprisoned at the pleasure of the Inquisition. It is not true to say that Galileo was shut up in the dungeons of the Inquisition. He was detained only for a few days, and even during that time he was lodged in the comfortable apartments of one of the higher officials. Neither is it correct to state that he was tortured or subjected to any bodily punishment. He was released almost immediately on parole, and lived for a time at Rome in the palace of the Grand Duke of Tuscany. Later on he retired to his villa at Arcetri, and finally he was allowed to return to Florence. In 1642, fortified by the last sacraments and comforted by the papal benediction, he pa.s.sed away. His body was laid to rest within the walls of the Church of Santa Croce at Florence. Most of his misfortunes were due to his own rashness and the imprudence of his friends and supporters. His condemnation is the sole scientific blunder that can be laid to the charge of the Roman Congregation. That his condemnation was not due to any hatred of science or to any desire of the Roman ecclesiastics to oppose the progress of knowledge is evident enough from the favours and honours lavished upon his predecessors in the same field of research, Cardinal Nicholas of Cusa, Peurbach, Muller (Regiomonta.n.u.s), and Copernicus.

(g) Progress of Theological Studies.

Hurter, /Nomenclator Literarius Theologiae Catholicae/, 3 auf., 1903. Werner, /Geschichte der apologetischen und polemischen Literatur der Christlichen Theologie/, 1865. Turmel, /Histoire de la theologie positive/, etc., 1906. Slater, /A Short History of Moral Theology/, 1909. Gigot, /General Introduction to the Sacred Scriptures/, 1900. De Smedt, /Introductio Generalis ad Historiam Ecclesiasticam/, 1876. Benigni, /Historiae Ecclesiasticae Repertorium/, 1902. Collins, /The Study of Ecclesiastical History/, 1903.

In the latter half of the fifteenth and the first quarter of the sixteenth centuries theological studies had reached a very low ebb.

The great philosophico-theological movement of the thirteenth century had spent its force, and it seemed highly probable that in the struggle with Humanism theology would be obliged to abandon its position of pre-eminence in favour of the cla.s.sics. Yet as events showed the results of Humanism were far from being so harmful to theology as seemed likely at first. Zeal for the pagan authors of antiquity helped to stir up zeal for the writings of the Fathers, new editions of which were published in various centres; while at the same time the value of the spirit of historical and literary criticism, so highly prized by the devotees of Humanism, was recognised by theologians, and availed of largely in defending the authority of the doc.u.ments that they cited. In the controversies with the Reformers, who rejected entirely the authority and the methods of the Scholastics, Catholic authors and controversialists were obliged to fix their attention upon the Scriptures and on the historical side of theology as evidenced in the doctrines and usages of the early centuries. The revival, too, at this period of the older religious orders, particularly the Benedictines and the Dominicans, and the establishment of new bodies such as the Jesuits and the Oratorians were in the highest degree providential. It gave to the Church the services of trained and devoted scholars, who were free to devote all their energies to the defence of Catholic interests. In the remarkable theological movement of the sixteenth century Spain and Italy held the leading place. The University of Salamanca contended with the /Collegium Romanum/ for the supremacy once yielded freely to the theological faculty of Paris. The founder of the new school of theology, which had its seat in Salamanca but which exercised a very considerable influence on the Jesuit teachers in Rome, Ingolstadt, and Prague, was the Dominican, Francis of Vittoria (1480-1546). Realising the necessities of the age better than most of his contemporaries he put to an end the useless discussions and degenerate style of his immediate predecessors, re-introduced the /Summa/ of St. Thomas, insisted on supplementing it by a close study of the Scriptures and the writings of the Fathers, and inaugurated a new style of theological Latinity freed both from the barbarisms of the later Scholastics and the pedantry of the cla.s.sical enthusiasts.

Amongst the Catholic theologians of Germany who defended the Church against the attacks of the Reformers may be mentioned /John Eck/ (1486-1543) connected for the greater part of his life with the University of Ingolstadt, who in his publications proved himself the leading champion on the Catholic side against Luther; /John Faber/ (1478-1541) the friend of Erasmus and the staunch though moderate opponent of Luther and Zwingli, whose work, /Malleus Haereticorum/ (1524), secured for him the t.i.tle of "the hammer of heretics"; /John Cochlaeus/ (1479-1552) who published more than two hundred treatises against the Reformers, nearly all of which suffered from the haste and temper in which they were prepared; /John Gropper/ (1503-59) whose early training as a lawyer led him at first to favour proposed compromises hardly compatible with Catholic doctrine, but who laboured earnestly to save Cologne for the Catholic Church; /John Nas/ (1534- 90) the Franciscan Bishop of Brixen, and the /Blessed Peter Canisius, S.J./ (1521-97) who did more than any other man to save the entire German nation from falling under the sway of Lutheranism, thereby meriting the t.i.tle of the second apostle of Germany.

/Tommaso de Vio/ (1469-1534), surnamed /Cajetan/[1] from his place of birth, /Gaeta/, joined the Dominicans at an early age, taught at Padua and Pavia, and was elected general of his order (1508). Seven years later he was created cardinal and was entrusted with a mission to Germany (1518), in the course of which he sought vainly to procure the submission of Luther. During the closing years of his life he acted as one of the princ.i.p.al advisers of Clement VII. By his example and his advice he did much to revive theological studies amongst the Dominicans and to recall them to the study of St. Thomas. As a theologian and an exegetist he showed himself to be a man of great ability and judgment sometimes slightly erratic and novel in his theories, while from the point of view of style he was vastly superior to most of his predecessors. His princ.i.p.al works are the Commentary on St. Thomas (1507-22) and his explanations of nearly all the books of the Old and New Testament. /Ambrosius Catharinus/[2] (1487-1553) was born at Siena, graduated a doctor of canon and civil law at the age of sixteen, pleaded as a lawyer in the consistorial court of Leo X., joined the Dominicans at an advanced age, took a prominent part in the discussions at the earlier sessions of the Council of Trent, was appointed bishop in 1546, and died in 1553 when, as it is said, he was on the point of receiving the cardinal's hat. Catharinus was a keen controversialist, but as a theologian he was brilliant rather than solid. His strong leaning towards novelties brought him into conflict with Cajetan and in fact with the whole Dominican Order, the most cherished opinions of which he loved to attack. /Dominic Soto/ (1494- 1560) was a student of Alcala and Paris, joined the Dominicans in 1524, taught theology at Salamanca from 1532 till 1545, when he went to the Council of Trent, where his services were invaluable especially on the question of Grace and Justification, acted for a time as confessor to Charles V., and returned finally to his chair at Salamanca. He was the last of the great commentators on the /Sentences/ of Peter Lombard. His princ.i.p.al works were /De Natura et Gratia/, written for the information of the Fathers of Trent and /De Just.i.tia et Jure/ (1556). Another of the distinguished Spanish Dominicans of this period was /Melchior Cano/ (1509-60), who had as his professor at Salamanca Francis of Vittoria. He taught at Alcala and Salamanca, accompanied Soto to the Council of Trent, was appointed bishop but resigned almost immediately, and served for some time as provincial of the Dominicans. His greatest work was the /De Locis Theologicis/ (1563), in which as a kind of introduction to theology he endeavoured to establish scientifically the foundations of theological science. He discusses the ten /loci/ or sources which he enumerates, namely, Scripture, Tradition, the Catholic Church, the Councils, the Fathers, the Roman Church, the Scholastics, Reason, the authority of philosophers, and the authority of historians. His style is simple, concise, and elegant.

/Robert Bellarmine/[3] (1542-1621) was born in Tuscany, joined the Society of Jesus (1560), studied at the /Collegium Romanum/ and at Louvain, where he taught for some time, was recalled to Rome to a.s.sume charge of the new chair of controversy in the /Collegium Romanum/, took a prominent part in the preparation of the Clementine edition of the Vulgate, in the /Congregatio de Auxiliis/, and in the trial of Galileo, engaged in controversy with James I. of England in regard to the Catholic Oath, was created cardinal (1599), and appointed Archbishop of Capua (1602). Cardinal Bellarmine was a deeply religious man, severe only with himself, an indefatigable student always anxious to be just to his opponents, and specially gifted as a lecturer and writer. His greatest work was undoubtedly the /Disputationes de controversis Christianae fidei articulis/, in which he displayed a most minute and accurate knowledge of the religious tenets of all the sects of the Reformers. The book created such an enormous sensation in Europe at the time that special lecturers were employed at some of the Protestant universities to undertake its refutation. His commentary on the Psalms, and the Catechism prepared by him at the request of Clement VIII. also deserve special notice. The last complete edition of his writings was published at Paris in 1870. /Francis Suarez/[4]

(1548-1617) was born at Granada, joined the Society of Jesus in Salamanca (1564) and taught at Valladolid, Rome, Alcala, Salamanca, and Coimbra. Like Bellarmine Suarez was a man of great personal piety, well versed in the writings of the Fathers and in the literature of the Reformers. His works are clear and well arranged but somewhat too diffuse. The last edition (Vives) of his works was published at Paris (1856-61). /John de Lugo/ (1583-1660) was born at Madrid, went to Salamanca to study law, and there joined the Jesuits. He lectured first at Valladolid, and later on at Rome where he attracted crowds of students, and he was created cardinal in 1643. In his works he has covered practically the entire field of dogmatic and moral theology.

The best known are perhaps /De Just.i.tia et Jure/ and his treatises on the Incarnation, the Sacraments, the Eucharist, and the Sacrifice of the Ma.s.s. The last edition of his published works was issued at Paris (1868-9). /Dionysius Petavius/[5] (Petau, 1583-1652) was born at Orleans, studied arts and theology at Paris, entered the Society of Jesus (1605), and taught theology at Paris for twenty-two years. He was one of the best known and most respected scholars of his age.

Quite apart from his merits as a theologian, his works on chronology, notably the /De doctrina temporum/ and the /Tabulae Chronologicae/ would have been sufficient to place him in the first rank of the scholars of his period. In theology he is chiefly remarkable for the introduction and application of the historical method in his discussion of dogma, and hence he is referred to rightly as the "Father of the History of Dogma." His princ.i.p.al theological work is the /Dogmata Theologica/ (1644-50).

The splendid example of a scientific treatment of moral theology set by St. Thomas produced very little effect during the fourteenth and fifteenth centuries, for the simple reason that the /Sentences/, and not the /Summa/, was the text-book used generally in the schools.

Following along the lines marked out by Raymond of Penafort in his /Summa de poenitentia et matrimonio/ (1235) a large number of /Summae/ or manuals for the use of confessors were published during the fourteenth and fifteenth centuries, the last of them being that of Silvester Prierias, one of the earliest opponents of Luther. One of the few writers of this period who undertook to give a scientific explanation of moral principles is St. Antoninus (1389-1459), the Dominican Archbishop of Florence, in his /Summa Theologica Moralis/.

The rejection of the /Sentences/ in favour of the /Summa/, and the reform decrees of the Council of Trent gave a new impetus to the study of moral theology during the sixteenth and seventeenth centuries. Most of the great writers of this period, Gregory of Valencia (1550-1603), Vasquez (1549-1604), Lessius (1554-1623), Banez (1528-1604), Medina (1527-81), Sanchez (1550-1610), Saurez, and De Logo devoted special attention to the underlying principles of moral theology, and in some cases to their practical application. The /De Poenitentia/ and the /Responsa Moralia/ of De Lugo served as models of what might be called mixed treatment, partly scientific and partly casuistical. The /Theologia Moralis/ of the Jesuit writer, Paul Laymann (1574-1635), the /Instructio Sacerdotum/ of Cardinal Toledo and the /Medulla Theologiae Moralis/ of Hermann Busenbaum (1600-68), which went through forty editions in his own lifetime, may be cited as examples of this method.

The controversy regarding Probabilism did not a.s.sume a serious aspect till the rise and condemnation of Jansenism. During this period the enemies of the Jesuits pointed to the approval given to Probabilism by the Fathers of the Society as a proof of the laxity of view introduced by Jesuit theologians. Whatever may be said of the system, one thing is certain, namely, that the Jesuit theologians were not the first to put it forward. It was followed in practice long before the inst.i.tution of the Society of Jesus, was enunciated clearly enough as a theory by the Spanish Dominican Bartholomew Medina (1527-81) and was adopted, at least in their solutions of particular cases, by most of the great writers during the latter half of the sixteenth and the first half of the seventeenth centuries.

Amongst the most notable writers on ascetical theology of this period were St. Ignatius of Loyola, the author of the /Spiritual Exercises/, St. Teresa (1515-82) the zealous reformer of the Carmelites, St. John of G.o.d (1495-1550) the founder of the Brothers of St. John of G.o.d, the Dominican Louis of Granada (1504-88), St. Francis de Sales (1567- 1622), the two Jesuit writers Alphonsus Rodriguez (1526-1616) and Louis de Ponte (1554-1624), and Jean Jacques Olier (1608-57) the founder of the Sulpicians.

Many causes combined to bring about a great revival in Scriptural studies. The Humanist movement ensured that commentators would bring to their task a ready knowledge of Greek and a critical appreciation of the age and value of ma.n.u.scripts. The study of Hebrew was taken up enthusiastically by scholars like Reuchlin, and was rendered comparatively easy by the grammars and dictionaries published by Reuchlin, Santez, Pagnino, Pelikan, and Cardinal Bellarmine. The contention of the early Reformers that the Bible was the sole source of divine revelation, though never accepted by Catholic scholars, necessitated a close study of the words and literal meaning of the sacred text. In opposition to the private interpretation of the Reformers Catholics contended that the teaching authority of the Church and the interpretation of the Fathers were the only sure guides. The distinction between deutero-canonical and proto-canonical books was ended for Catholics by the decision of the Council of Trent attributing to both equal authority. The question of the extent of inspiration was left by the Council of Trent practically in the position in which it stood when the Council of Florence defined that G.o.d was the author of the sacred books. Many writers were inclined to hold the view that the divine a.s.sistance extended to the style and the words, while others rejected verbal inspiration. A few Catholic scholars, for example Lessius and Hamel, seemed to maintain that a book composed by human industry and without the a.s.sistance of the Holy Ghost might be regarded as inspired if afterwards the Holy Ghost testified that it contained no error. Since the Vatican Council such a view is no longer tenable.

The activity in the field of Scriptural studies is witnessed to by the edition of the Greek and Latin text of the New Testament prepared by Erasmus, by the Complutensian Polyglot published under the direction of Cardinal Ximenes (1514-17) to be followed by similar publications at Antwerp (1569-72) and at Paris (1628-45), by the edition of the Septuagint at the command of Sixtus V. and the edition of the Vulgate under Clement VIII. Amongst the great Catholic commentators of the age may be mentioned Cardinal Cajetan (+1534), the Dominican Santez Pagnino (+1541), Cornelius Jansen (1576), the Jesuit, John Maldonatus (+1583), whose commentary on the four Gospels is still unrivalled, William Estius (+1613), professor at Douay, whose views on Grace were not unaffected by the controversies then raging at Louvain, and Cornelius a Lapide, S.J. (+1673), professor at Louvain and Rome, who published an excellent commentary on the entire Scriptures.

Ecclesiastical History profited largely from the Humanist movement which brought to light many new doc.u.ments, and tended to awaken a spirit of scholarly criticism. The contention put forward by the Reformers, that primitive Christianity had been completely corrupted by semi-Pagan novelties during the Middle Ages, made it imperative on Catholic scholars to direct their attention to the practices and teaching of the early centuries. New editions of the writings of the Fathers were prepared by the Dominicans, Jesuits, and by the Benedictines of St. Maur. The attempt made by the Magdeburg Centuriators to justify Lutheranism at the bar of history called forth the /Annales Ecclesiastici/ of Cardinal Baronius (1538-1607). These Annals dealt with the history of the Church from the beginning till the year 1198. The work was continued by the Oratorians Raynaldus and Laderchi, by de Sponde, Bzovius and Augustine Theiner. The History of the Popes was written by the Augustinian Panvinio (+1568) and by the Dominican, Ciacconius (+1599). Hagiographical studies were pursued by Surius (+1578) and by the Jesuit Heribert Rosweyde (1569-1629). It was the latter who first conceived the plan of publishing the Lives of the Saints in one series. He died without having done much except to collect an immense ma.s.s of materials. The scheme was, however, taken up by other members of the society, notably, John Van Bolland (Bollandus, 1596-1665), G.o.dfrey Henschen (1601-81) and Daniel von Papenbroeck (Papebroch, 1628-1714). These were the first of the Bollandists, and the first volume of the /Acta Sanctorum/ appeared in 1643.

[1] Quetif-Echard, /Scriptores Ordinis Praedicatorum/, ii. 14.

[2] Id., ii. 144-51.

[3] Couderc, /Robert Bellarmin/, 2 vols., 1893.

[4] Werner, /Franz Suarez und die Scholastik der letzten jahrhunderte/, 1861.

[5] Chatellain, /Viz du Pere D. Petavius/, 1884.

CHAPTER VII

THE AGE OF ABSOLUTISM AND UNBELIEF

NEW CONTROVERSIES AND ERRORS

The centralisation movement, that began in the fifteenth century, and that tended to increase the power of the sovereign at the expense of the lesser n.o.bles and of the people, was strengthened and developed by the religious revolt. The Protestant reformers appealed to the civil rulers for a.s.sistance against the ecclesiastical authorities, and in return for the aid given to them so generously they were willing to concede to the king all power in civil and ecclesiastical matters.

Thenceforth the princes were to be so supreme in spirituals as well as in temporals that their right to determine the religion of their subjects was recognised as a first principle of government. During the days of the Counter-Reformation, when religious enthusiasm was aroused to its highest pitch, the Catholic sovereigns of Europe fought not so much for the aggrandis.e.m.e.nt of their own power as for the unity of their kingdoms and the defence of the religion of their fathers, threatened as it was with complete overthrow.

But once the first fervour had pa.s.sed away, and once it was recognised that religious harmony could not be secured by the sword, Catholic sovereigns began to understand that the Protestant theory of state supremacy meant an increase of power to the crown, and might be utilised to reduce the only partially independent inst.i.tution in their kingdoms to a state of slavery. Hence they increased their demands, interfered more and more in ecclesiastical matters, set themselves to diminish the jurisdiction of the Pope by means of the /Royal Placet/ and other such legal contrivances, and a.s.serted for themselves as much authority as could be reconciled with Catholic principles interpreted in their most liberal sense. They urged the bishops to a.s.sert their independence against the Holy See, and the bishops, forgetful of the fact that freedom from Rome meant enslavement by the State, co-operated willingly in carrying out the programme of their royal masters. Men like Bossuet, carried away by the new theories of the divine right of kings, aimed at reducing the power of Rome to a shadow. They were more anxious to be considered national patriots than good Catholics. They understood only when it was too late that in their close union with the Holy See lay their only hope of resisting state aggression, and that by weakening the authority of the Pope they were weakening the one power that could defend their own rights and the rights of the Church. Their whole policy tended to the realisation of the system of national churches, and were it not for the divine protection guaranteed by Christ to the society that He Himself had founded, their policy might have been crowned with success.

The principle, too, of individual judgment introduced by the Reformers was soon pushed to its logical conclusions. If by means of this principle Luther and his disciples could reject certain doctrines and practices that had been followed for centuries by the whole Catholic Church, why could not others, imitating the example that had been given to them, set aside many of the dogmas retained by Luther as being only the inventions of men, and why could their successors not go further still, and question the very foundation of Christianity itself? The results of this unbridled liberty of thought made themselves felt in religion, in philosophy, in politics, in literature, and in art. Rationalism became fashionable in educated circles, at the courts, and at the universities. Even Catholics who still remained loyal to the Church were not uninfluenced by the spirit of religious indifference. It seemed to them that many of the dogmas and devotions of the Church were too old-fashioned, and required to be modernised. The courts in many cases favoured the spread of these anti-religious views because they meant the weakening of the power of the Church. They joined with the apostles of rationalism in attacking the Society of Jesus, because the rationalists realised that the Jesuits were their strongest opponents, while the politicians believed them to be the most strenuous supporters of the jurisdiction of Rome.

It was only when the storm of revolution was about to burst over Europe that the civil rulers understood fully the dangerous tendency of the movement which they had encouraged. They began to open their eyes to the fact that war against Christianity meant war against established authority, and that the unbridled liberty of thought and speech which had been tolerated was likely to prove more dangerous to the cause of monarchy than to the cause of religion.

(a) Gallicanism.

Richer, /De ecclesiastica et politica potestate/, 1611. Puyol, /Edm. Richer, Etude sur la renovation du gallicanisme au XVIIe siecle/, 2 vols., 1877. Lavisse, /Histoire de France/ (vii.), 1905. Bossuet, /Defensio declarationis cleri gallicani/ (ed.

1885). Gerin, /Recherches historiques sur l'a.s.semblee de 1682/, 1878. De Maistre, /De L'Eglise gallicane/, 1821. Gerin, /Louis XIV. et le Saint-Siege/, 1894. Mention, /Doc.u.ments relatifs au rapport du clerge avec la royaute de 1682 a 1705/, 1893. Picot, /Memoires pour servir a l'histoire ecclesiastique pendan le XVIIIe siecle/, 7 vols., 1853-57.

For centuries France had been the zealous defender of the Church and of the Holy See. From the days of Clovis the French nation had never wavered in its allegiance to the successors of Saint Peter, many of whom had been obliged to seek refuge on the soil of France. In return for this support given ungrudgingly in many a dangerous crisis, several important privileges were conferred by the Popes on the French rulers, in which privileges moderate supporters of Gallicanism were inclined to seek the origin and best explanation of the so-called Gallican Liberties. But the extreme Gallicans, realising that such a defence could avail but little against the Pope, who could recall what his predecessors had granted, maintained that the Gallican Liberties were but the survival of the liberty possessed by individual churches in the early centuries, that these liberties had been restricted gradually by the Holy See, which succeeded in reducing the national churches to servitude, and that the French Church alone had withstood these a.s.saults, and had maintained intact the discipline and const.i.tution of the apostolic age. The rulers of France, well aware that every restriction upon the authority of the Church meant an increase of the power of the Crown, gladly fostered this movement, while the French bishops, unconscious of the fact that independence of Rome meant servitude to the king, allowed themselves to be used as tools in carrying out the programme of state absolutism.

The Pragmatic Sanction of Louis IX., referred to by many writers as the first indication of Gallicanism, is admitted by all scholars to be a forgery. The exorbitant demands formulated by Philip the Fair during his quarrel with Boniface VIII. are the first clear indication of the Gallican theory that confronts the historian. The principles laid down by the rulers of France during this quarrel were amplified considerably in the writings of William of Occam, Jean of Jandun, and Marsilius of Padua, and were reduced to definite form in the time of the Great Western Schism. At that time, mainly owing to the influence of Gerson, D'Ailly, and other French leaders, the doctrine of the superiority of a General Council over the Pope was accepted, and received official confirmation in the decrees of the fourth and fifth sessions of the Council of Constance (1414-17), and in the Council of Basle (1431-6). The decrees pa.s.sed by the Synod of Bourges (1438) were strongly anti-papal, and despite of the efforts of Nicholas V. and his successors to procure their withdrawal most of them remained in force till the Concordat of 1516. Partly owing to this Concordat, by which the right of nomination to all bishoprics and abbacies in France was secured to the Crown, and partly to the strong feeling aroused in France during the conflict with Calvinism, little was heard of Gallicanism during the sixteenth century. It was mainly, however, as a result of the opposition of the French bishops that the decree of the Council of Florence regarding papal supremacy was not renewed at the Council of Trent, and it was in great measure due to the influence of Gallican principles that the decrees of the Council of Trent were not received in France for years.

Gallicanism was renewed in the beginning of the seventeenth century by Edmund Richer (1559-1631), syndic of the Paris University and editor of the works of Gerson. He was a man who held novel views about the const.i.tution both of Church and State, and who professed his sincere admiration for Gerson's exposition of the relations that should exist between a General Council and the Pope. In 1610 one of the Dominican students undertook to defend publicly the supremacy and infallibility of the Pope, whereupon a violent controversy broke out, but it was settled for a time by the prudent intervention of Cardinal Du Perron.

The Parliament of Paris, however, undertook the defence of Richer and of the work that he published in explanation of his theories. In this book, /De Ecclesiastica et Politica Potestate/ (1611) he laid it down that the Church was a limited not an absolute monarchy; that the whole legislative power rested in the hands of the hierarchy, composed according to him of both bishops and parish priests; that this legislative power should be exercised in a General Council, which as representing the entire hierarchy was the repository of infallibility, and was not subject to the Pope; that the power of executing the decrees of General Councils and of carrying on the administration of the Church rested in the hands of the Pope, who could not act contrary to the canons; that neither Pope nor hierarchy could undertake to enforce ecclesiastical decrees by any other means except persuasion; and that if force were required it could be exercised only by the head of the State, who was the natural protector of the Church, and responsible to G.o.d for the due observance of the canons.

This book was condemned by the provincial Synod of Sens, held under the presidency of Cardinal Du Perron in 1612, by the provincial Synod of Aix, by the Bishop of Paris, and by the Pope. The Parliament of Paris, however, supported Richer, who lodged an appeal with the civil authorities against the action of the bishops, and sought to secure for his theories the support of the Sorbonne. Though forced by the king to resign his office at the University he continued to defend his views stubbornly till 1629, when for political rather than for religious reasons he was called upon by Cardinal Richelieu to sign a complete recantation. Shortly before his death in 1631 he declared in the presence of several witnesses that this submission was made freely and from conviction, but some papers written by him and discovered after his death make it very difficult to believe that these protestations were sincere.

The writings of Pithou, Richer, and Dupuy, and above all the rising influence of the Jansenist party helped to spread the Gallican teaching among the French clergy, and to make them more willing to yield obedience to the king than to the Pope. The Abbot of St. Cyran attacked the authority of the Holy See, but fortunately the extreme nature of his views, and the need felt by both the priests and the bishops of France for the intervention of the Holy See against the Jansenists, served to restrain the anti-papal feeling, and to keep the leading theological writers, like Duval, Du Perron, Ysambert and Abelly, free from any Gallican bias. The accession of Louis XIV.

(1661) marked a new era in the history of the Gallican Liberties. He was young, headstrong, anxious to extend the territories of France, and determined to a.s.sert his own supreme authority at all costs. With Louis XIV. firmly seated on the French throne, and with the Jansenist party intriguing in the Parliament of Paris, which had shown itself hostile to papal claims, it was not difficult to predict that the relations with the Holy See were likely to become unfriendly. The Duke of Crequi,[1] Louis XIV.'s amba.s.sador at Rome, set himself deliberately to bring about a complete rupture. Owing to an attack made by some Corsicans of the papal guard on the French emba.s.sy, the amba.s.sador refused to accept any apology and left Rome, while Louis XIV. dismissed the nuncio at Paris, occupied the papal territories of Avignon and Venaissin, and despatched an army against the Papal States. Alexander VII. was obliged to yield to force, and to accept the very humiliating terms imposed upon him by the Peace of Pisa (1664).

The Jansenist party and the enemies of the Holy See took advantage of the policy of Louis XIV. to push forward their designs. A violent clamour was raised in 1661 against a thesis defended in the Jesuit schools (/Thesis Claromontana/) in favour of papal infallibility, and a still more violent clamour ensued when it was maintained in a public defence at the Sorbonne (1663) that the Pope has supreme jurisdiction over the Church, and that General Councils, though useful for the suppression of heresy, are not necessary. The Jansenist party appealed to the Parliament of Paris, which issued a prohibition against teaching or defending the doctrine of papal infallibility, but the majority of the doctors of the Sorbonne stood by their opinion, and refused to register the decree of Parliament. The opponents of the Sorbonne, hastening to avenge this first defeat, denounced the defence of a somewhat similar thesis by a Cistercian student as a violation of the prohibition. The syndic of the university was suspended from his office for six months, and the university itself was threatened with very serious reforms unless it consented to accept the Gallican theories. As a result of the interference of intermediaries a declaration satisfactory to the Parliament was issued by the doctors of the faculty (1663). In this doc.u.ment they announced that it was not the teaching of the university that the Pope had any authority over the king in temporal matters, that he was superior to a General Council, or that he was infallible in matters of faith without the consent of a General Council. On the contrary, they a.s.serted that it was the teaching of the university that in temporal affairs the king was subject only to G.o.d, that his subjects could not be dispensed from their allegiance to him by any power on earth, and that the rights and liberties of the Gallican Church must be respected. This decree was signed by seventy-seven doctors, and was published by the Parliament as the teaching of the entire theological faculty and as a guide that should be followed in all theological schools. A violent agitation was begun against all who attempted to uphold the rights of the Holy See either in public disputations or in published works, an agitation that was all the more inexplicable, owing to the fact that at this time both the king and Parliament were endeavouring to persuade the Jansenists to accept as infallible the decrees by which the Pope had condemned their teaching.

Before this agitation had died away a new cause of dissension had come to the front in the shape of the /Regalia/. By the term /Regalia/ was meant the right of the King of France to hold the revenues of vacant Sees and abbacies, and to appoint to benefices during the vacancy, and until the oath of allegiance had been taken by the new bishops and had been registered. Such a privilege was undoubtedly bad for religion, and though it was tolerated for certain grave reasons by the second General Council of Lyons (1274), a decree of excommunication was levelled against anyone, prince or subject, cleric or layman, who would endeavour to introduce it or to abet its introduction into those places where it did not already exist. Many of the provinces of France had not been subject to the /Regalia/ hitherto, but in defiance of the law of the Church Louis XIV. issued a royal mandate (1673-75), claiming for himself the /Regalia/ in all dioceses of France, and commanding bishops who had not taken the oath of allegiance to take it immediately and to have it registered.

The bishops of France submitted to this decree with two exceptions.

These were Pavillon, bishop of Alet, and Caulet, bishop of Pamiers, both of whom though attached to the Jansenist party were determined to maintain the rights of the Church. The king, regardless of their protests, proceeded to appoint to benefices in their dioceses on the ground that they had not registered their oath of allegiance. They replied by issuing excommunication against all those who accepted such appointments, and, when their censures were declared null and void by their respective metropolitans, they appealed to the Holy See. During the contest Pavillon of Alet died, and the whole brunt of the struggle fell upon his companion. The latter was encouraged by the active a.s.sistance of Innocent XI., who quashed the sentence of the metropolitans, encouraged the bishop and chapter to resist, and threatened the king with the censures of the Church unless he desisted from his campaign (1678-79). The bishop himself died, but the chapter showed its loyalty to his injunctions by appointing a vicar-capitular in opposition to the vicar-capitular nominated by the king. A most violent persecution was begun against the vicar-capitular and the clergy who remained loyal to him. Both on account of the important interests at stake and the courage displayed by the opponents of the king the contest was followed with great interest not only in France itself but throughout the Catholic world. While feeling was thus running high another event happened in Paris that added fuel to the flame. The Cistercian nuns at Charonne were ent.i.tled according to their const.i.tution to elect their own superioress, but de Harlay, Archbishop of Paris, acting in conformity with the orders of Louis XIV. endeavoured to force upon the community a superioress belonging to an entirely different order. The nuns appealed to Innocent XI., who annulled the appointment and insisted upon a free canonical election (1680). The Parliament of Paris set side the papal sentence, and when this interference was rejected by the Pope, the papal doc.u.ment was suppressed.

In view of the difficulties that had arisen an extraordinary meeting of the bishops of France was summoned. Fifty-two of them met in Paris (March-May, 1681). The two leading men in favour of the king were Francis de Harlay, Archbishop of Paris, and Le Tellier, Archbishop of Rheims. Acting under the influence of these men the bishops agreed that it was their duty to submit to the claims of the crown in regard to the /Regalia/; they condemned the interference of the Pope in favour of the Paris community of Cistercian nuns as well as his action against the metropolitan of the Bishop of Pamiers; and they expressed the opinion that a general a.s.sembly of the clergy of France should be called to discuss the whole situation.

The General a.s.sembly consisting of thirty-four bishops and thirty- seven priests elected to represent the entire body of the French clergy met at Paris (October 1681-July 1682). The most prominent men of the a.s.sembly were Francis de Harlay of Paris, Le Tellier of Rheims, Colbert of Rouen, Choisseul of Tournay, and Bossuet, the recently appointed Bishop of Meaux. The latter, whose reputation as a preacher had already spread throughout France, delivered the opening address, which was moderate in tone, and not unfriendly to the rights of the Holy See though at the same time strongly pro-Gallican. Certain minor rights claimed by the king having been abandoned, the bishops gratefully accepted the /Regalia/, and despatched a letter to the Pope urging him to yield to the royal demands for the sake of peace. But the Pope, more concerned for the liberty of the French bishops than they were themselves, reminded them sharply of their duty to the Church, while at the same time he refused to follow their advice. In their reply to the Pope the bishops took occasion to praise the spirit of religious zeal shown by Louis XIV., who, according to them, was forced reluctantly to take up the gauge of battle that had been thrown at his feet by Rome. Meantime an attempt was made by the a.s.sembly to formulate definitely the Gallican liberties. These were:--

(1) That Saint Peter and his successors have received jurisdiction only over spiritual things. Kings are not subject to them in temporal matters, nor can the subjects of kings be released from their oath of allegiance by the Pope.

(2) That the plenitude of power in spiritual things by the Holy See does not contradict the decrees of the fourth and fifth sessions of the Council of Constance, which decrees, having been pa.s.sed by a General Council and approved by the Pope, were observed by the Gallican church.