History Of The Conflict Between Religion And Science Part 21

Controversy between the Prussian Government and the papacy.-- It is a contest between the State and the Church for supremacy--Effect of dual government in Europe--Declaration by the Vatican Council of its position as to Science--The dogmatic const.i.tution of the Catholic faith.--Its definitions respecting G.o.d, Revelation, Faith, Reason.--The anathemas it p.r.o.nounces.--Its denunciation of modern civilization.

The Protestant Evangelical Alliance and its acts.

General review of the foregoing definitions, and acts.-- Present condition of the controversy, and its future prospects.

PREDOMINANCE OF CATHOLICITY. No one who is acquainted with the present tone of thought in Christendom can hide from himself the fact that an intellectual, a religious crisis is impending.

In all directions we see the lowering skies, we hear the mutterings of the coming storm. In Germany, the national party is arraying itself against the ultramontane; in France, the men of progress are struggling against the unprogressive, and in their contest the political supremacy of that great country is wellnigh neutralized or lost. In Italy, Rome has pa.s.sed into the hands of an excommunicated king. The sovereign pontiff, feigning that he is a prisoner, is fulminating from the Vatican his anathemas, and, in the midst of the most convincing proofs of his manifold errors, a.s.serting his own infallibility. A Catholic archbishop with truth declares that the whole civil society of Europe seems to be withdrawing itself in its public life from Christianity. In England and America, religious persons perceive with dismay that the intellectual basis of faith has been undermined by the spirit of the age. They prepare for the approaching disaster in the best manner they can.

The most serious trial through which society can pa.s.s is encountered in the exuviation of its religious restraints. The history of Greece and the history of Rome exhibit to us in an impressive manner how great are the perils. But it is not given to religions to endure forever. They necessarily undergo transformation with the intellectual development of man. How many countries are there professing the same religion now that they did at the birth of Christ?

It is estimated that the entire population of Europe is about three hundred and one million. Of these, one hundred and eighty-five million are Roman Catholics, thirty-three million are Greek Catholics. Of Protestants there are seventy-one million, separated into many sects. Of Jews, five million; of Mohammedans, seven million.

Of the religious subdivisions of America an accurate numerical statement cannot be given. The whole of Christian South America is Roman Catholic, the same may be said of Central America and of Mexico, as also of the Spanish and French West India possessions. In the United States and Canada the Protestant population predominates. To Australia the same remark applies. In India the spa.r.s.e Christian population sinks into insignificance in presence of two hundred million Mohammedans and other Oriental denominations. The Roman Catholic Church is the most widely diffused and the most powerfully organized of all modern societies. It is far more a political than a religious combination. Its principle is that all power is in the clergy, and that for laymen there is only the privilege of obedience. The republican forms under which the Churches existed in primitive Christianity have gradually merged into an absolute centralization, with a man as vice-G.o.d at its head. This Church a.s.serts that the divine commission under which it acts comprises civil government; that it has a right to use the state for its own purposes, but that the state has no right to intermeddle with it; that even in Protestant countries it is not merely a coordinate government, but the sovereign power. It insists that the state has no rights over any thing which it declares to be in its domain, and that Protestantism, being a mere rebellion, has no rights at all; that even in Protestant communities the Catholic bishop is the only lawful spiritual pastor.

It is plain, therefore, that of professing Christians the vast majority are Catholic; and such is the authoritative demand of the papacy for supremacy, that, in any survey of the present religious condition of Christendom, regard must be mainly had to its acts. Its movements are guided by the highest intelligence and skill. Catholicism obeys the orders of one man, and has therefore a unity, a compactness, a power, which Protestant denominations do not possess. Moreover, it derives inestimable strength from the souvenirs of the great name of Rome.

Unembarra.s.sed by any hesitating sentiment, the papacy has contemplated the coming intellectual crisis. It has p.r.o.nounced its decision, and occupied what seems to it to be the most advantageous ground.

This definition of position we find in the acts of the late Vatican Council.

THE OEc.u.mENICAL COUNCIL. Pius IX., by a bull dated June 29, 1868, convoked an Oec.u.menical Council, to meet in Rome, on December 8, 1869.

Its sessions ended in July, 1870. Among other matters submitted to its consideration, two stand forth in conspicuous prominence--they are the a.s.sertion of the infallibility of the Roman pontiff, and the definition of the relations of religion to science.

But the convocation of the Council was far from meeting with general approval.

The views of the Oriental Churches were, for the most part, unfavorable.

They affirmed that they saw a desire in the Roman pontiff to set himself up as the head of Christianity, whereas they recognized the Lord Jesus Christ alone as the head of the Church. They believed that the Council would only lead to new quarrels and scandals. The sentiment of these venerable Churches is well shown by the incident that, when, in 1867, the Nestorian Patriarch Simeon had been invited by the Chaldean Patriarch to return to Roman Catholic unity, he, in his reply, showed that there was no prospect for harmonious action between the East and the West: "You invite me to kiss humbly the slipper of the Bishop of Rome; but is he not, in every respect, a man like yourself--is his dignity superior to yours? We will never permit to be introduced into our holy temples of worship images and statues, which are nothing but abominable and impure idols. What! shall we attribute to Almighty G.o.d a mother, as you dare to do? Away from us, such blasphemy!"

EXPECTATIONS OF THE PAPACY. Eventually, the patriarchs, archbishops, and bishops, from all regions of the world, who took part in this Council, were seven hundred and four.

Rome had seen very plainly that Science was not only rapidly undermining the dogmas of the papacy, but was gathering great political power. She recognized that all over Europe there was a fast-spreading secession among persons of education, and that its true focus was North Germany.

She looked, therefore, with deep interest on the Prusso-Austrian War, giving to Austria whatever encouragement she could. The battle of Sadowa was a bitter disappointment to her.

With satisfaction again she looked upon the breaking out of the Franco-Prussian War, not doubting that its issue would be favorable to France, and therefore favorable to her. Here, again, she was doomed to disappointment at Sedan.

Having now no further hope, for many years to come, from external war, she resolved to see what could be done by internal insurrection, and the present movement in the German Empire is the result of her machinations.

Had Austria or had France succeeded, Protestantism would have been overthrown along with Prussia.

But, while these military movements were being carried on, a movement of a different, an intellectual kind, was engaged in. Its principle was, to restore the worn-out mediaeval doctrines and practices, carrying them to an extreme, no matter what the consequences might be.

ENCYCLICAL LETTER AND SYLLABUS. Not only was it a.s.serted that the papacy has a divine right to partic.i.p.ate in the government of all countries, coordinately with their temporal authorities, but that the supremacy of Rome in this matter must be recognized; and that in any question between them the temporal authority must conform itself to her order.

And, since the endangering of her position had been mainly brought about by the progress of science, she presumed to define its boundaries, and prescribe limits to its authority. Still more, she undertook to denounce modern civilization.

These measures were contemplated soon after the return of his Holiness from Gaeta in 1848, and were undertaken by the advice of the Jesuits, who, lingering in the hope that G.o.d would work the impossible, supposed that the papacy, in its old age, might be reinvigorated. The organ of the Curia proclaimed the absolute independence of the Church as regards the state; the dependence of the bishops on the pope; of the diocesan clergy on the bishops; the obligation of the Protestants to abandon their atheism, and return to the fold; the absolute condemnation of all kinds of toleration. In December, 1854, in an a.s.sembly of bishops, the pope had proclaimed the dogma of the immaculate conception. Ten years subsequently he put forth the celebrated Encyclical Letter and the Syllabus.

The Encyclical Letter is dated December 8, 1864. It was drawn up by learned ecclesiastics, and subsequently debated at the Congregation of the Holy Office, then forwarded to prelates, and finally gone over by the pope and cardinals.

ENCYCLICAL LETTER AND SYLLABUS. Many of the clergy objected to its condemnation of modern civilization. Some of the cardinals were reluctant to concur in it. The Catholic press accepted it, not, however, without misgivings and regrets. The Protestant governments put no obstacle in its way; the Catholic were embarra.s.sed by it. France allowed the publication only of that portion proclaiming the jubilee; Austria and Italy permitted its introduction, but withheld their approval.

The political press and legislatures of Catholic countries gave it an unfavorable reception. Many deplored it as likely to widen the breach between the Church and modern society. The Italian press regarded it as determining a war, without truce or armistice, between the papacy and modern civilization. Even in Spain there were journals that regretted "the obstinacy and blindness of the court of Rome, in branding and condemning modern civilization."

It denounces that "most pernicious and insane opinion, that liberty of conscience and of worship is the right of every man, and that this right ought, in every well-governed state, to be proclaimed and a.s.serted by law; and that the will of the people, manifested by public opinion (as it is called), or by other means, const.i.tutes a supreme law, independent of all divine and human rights." It denies the right of parents to educate their children outside the Catholic Church. It denounces "the impudence" of those who presume to subordinate the authority of the Church and of the Apostolic See, "conferred upon it by Christ our Lord, to the judgment of the civil authority." His Holiness commends, to the venerable brothers to whom the Encyclical is addressed, incessant prayer, and, "in order that G.o.d may accede the more easily to our and your prayers, let us employ in all confidence, as our mediatrix with him, the Virgin Mary, mother of G.o.d, who sits as a queen upon the right hand of her only-begotten Son, our Lord Jesus Christ, in a golden vestment, clothed around with various adornments. There is nothing she cannot obtain from him."

CONVOCATION OF THE COUNCIL. Plainly, the principle now avowed by the papacy must bring it into collision even with governments which had heretofore maintained amicable relations with it. Great dissatisfaction was manifested by Russia, and the incidents that ensued drew forth from his Holiness an allocution (November, 1866) condemnatory of the course of that government. To this, Russia replied, by declaring the Concordat of 1867 abrogated.

Undeterred by the result of the battle of Sadowa (July, 1866), though it was plain that the political condition of Europe was now profoundly affected, and especially the relations of the papacy, the pope delivered an allocution (June 27, 1867), confirming the Encyclical and Syllabus.

He announced his intention of convoking an Oec.u.menical Council.

Accordingly, as we have already mentioned, in the following year (June 29, 1868), a bull was issued convoking that Council. Misunderstandings, however, had now sprung up with Austria. The Austrian Reichsrath had adopted laws introducing equality of civil rights for all the inhabitants of the empire, and restricting the influence of the Church.

This produced on the part of the papal government an expostulation.

Acting as Russia had done, the Austrian Government found it necessary to abrogate the Concordat of 1855.

In France, as above stated, the publication of the entire Syllabus was not permitted; but Prussia, desirous of keeping on good terms with the papacy, did not disallow it. The exacting disposition of the papacy increased. It was openly declared that the faithful must now sacrifice to the Church, property, life, and even their intellectual convictions.

The Protestants and the Greeks were invited to tender their submission.

THE VATICAN COUNCIL. On the appointed day, the Council opened. Its objects were, to translate the Syllabus into practice, to establish the dogma of papal infallibility, and define the relations of religion to science. Every preparation had been made that the points determined on should be carried. The bishops were informed that they were coming to Rome not to deliberate, but to sanction decrees previously made by an infallible pope. No idea was entertained of any such thing as free discussion. The minutes of the meetings were not permitted to be inspected; the prelates of the opposition were hardly allowed to speak.

On January 22, 1870, a pet.i.tion, requesting that the infallibility of the pope should be defined, was presented; an opposition pet.i.tion of the minority was offered. Hereupon, the deliberations of the minority were forbidden, and their publications prohibited. And, though the Curia had provided a compact majority, it was found expedient to issue an order that to carry any proposition it was not necessary that the vote should be near unanimity, a simple majority sufficed. The remonstrances of the minority were altogether unheeded.

As the Council pressed forward to its object, foreign authorities became alarmed at its reckless determination. A pet.i.tion drawn up by the Archbishop of Vienna, and signed by several cardinals and archbishops, entreated his Holiness not to submit the dogma of infallibility for consideration, "because the Church has to sustain at present a struggle unknown in former times, against men who oppose religion itself as an inst.i.tution baneful to human nature, and that it is inopportune to impose upon Catholic nations, led into temptation by so many machinations, more dogmas than the Council of Trent proclaimed." It added that "the definition demanded would furnish fresh arms to the enemies of religion, to excite against the Catholic Church the resentment of men avowedly the best." The Austrian prime-minister addressed a protest to the papal government, warning it against any steps that might lead to encroachments on the rights of Austria. The French Government also addressed a note, suggesting that a French bishop should explain to the Council the condition and the rights of France. To this the papal government replied that a bishop could not reconcile the double duties of an amba.s.sador and a Father of the Council. Hereupon, the French Government, in a very respectful note, remarked that, to prevent ultra opinions from becoming dogmas, it reckoned on the moderation of the bishops, and the prudence of the Holy Father; and, to defend its civil and political laws against the encroachments of the theocracy, it had counted on public reason and the patriotism of French Catholics. In these remonstrances the North-German Confederation joined, seriously pressing them on the consideration of the papal government.

On April 23d, Von Arnim, the Prussian emba.s.sador, united with Daru, the French minister, in suggesting to the Curia the inexpediency of reviving mediaeval ideas. The minority bishops, thus encouraged, demanded now that the relations of the spiritual to the secular power should be determined before the pope's infallibility was discussed, and that it should be settled whether Christ had conferred on St. Peter and his successors a power over kings and emperors.

INFALLIBILITY OF THE POPE. No regard was paid to this, not even delay was consented to. The Jesuits, who were at the bottom of the movement, carried their measures through the packed a.s.sembly with a high hand. The Council omitted no device to screen itself from popular criticism. Its proceedings were conducted with the utmost secrecy; all who took part in them were bound by a solemn oath to observe silence.

On July 13th, the votes were taken. Of 601 votes, 451 were affirmative.

Under the majority rule, the measure was p.r.o.nounced carried, and, five days subsequently, the pope proclaimed the dogma of his infallibility.

It has often been remarked that this was the day on which the French declared war against Prussia. Eight days afterward the French troops were withdrawn from Rome. Perhaps both the statesman and the philosopher will admit that an infallible pope would be a great harmonizing element, if only common-sense could acknowledge him.

Hereupon, the King of Italy addressed an autograph letter to the pope, setting forth in very respectful terms the necessity that his troops should advance and occupy positions "indispensable to the security of his Holiness, and the maintenance of order;" that, while satisfying the national aspirations, the chief of Catholicity, surrounded by the devotion of the Italian populations, "might preserve on the banks of the Tiber a glorious seat, independent of all human sovereignty."

To this his Holiness replied in a brief and caustic letter: "I give thanks to G.o.d, who has permitted your majesty to fill the last days of my life with bitterness. For the rest, I cannot grant certain requests, nor conform with certain principles contained in your letter. Again, I call upon G.o.d, and into his hands commit my cause, which is his cause.

I pray G.o.d to grant your majesty many graces, to free you from dangers, and to dispense to you his mercy which you so much need."

THE ITALIAN GOVERNMENT. The Italian troops met with but little resistance. They occupied Rome on September 20, 1870. A manifesto was issued, setting forth the details of a plebiscitum, the vote to be by ballot, the question, "the unification of Italy." Its result showed how completely the popular mind in Italy is emanc.i.p.ated from theology. In the Roman provinces the number of votes on the lists was 167,548; the number who voted, 135,291; the number who voted for annexation, 133,681; the number who voted against it, 1,507; votes annulled, 103. The Parliament of Italy ratified the vote of the Roman people for annexation by a vote of 239 to 20. A royal decree now announced the annexation of the Papal States to the kingdom of Italy, and a manifesto was issued indicating the details of the arrangement. It declared that "by these concessions the Italian Government seeks to prove to Europe that Italy respects the sovereignty of the pope in conformity with the principle of a free Church in a free state."

AFFAIRS IN PRUSSIA. In the Prusso-Austrian War it had been the hope of the papacy, to restore the German Empire under Austria, and make Germany a Catholic nation. In the Franco-German War the French expected ultramontane sympathies in Germany. No means were spared to excite Catholic sentiment against the Protestants. No vilification was spared.

They were spoken of as atheists; they were declared incapable of being honest men; their sects were pointed out as indicating that their secession was in a state of dissolution. "The followers of Luther are the most abandoned men in all Europe." Even the pope himself, presuming that the whole world had forgotten all history, did not hesitate to say, "Let the German people understand that no other Church but that of Rome is the Church of freedom and progress."

Meantime, among the clergy of Germany a party was organized to remonstrate against, and even resist, the papal usurpation. It protested against "a man being placed on the throne of G.o.d," against a vice-G.o.d of any kind, nor would it yield its scientific convictions to ecclesiastical authority. Some did not hesitate to accuse the pope himself of being a heretic. Against these insubordinates excommunications began to be fulminated, and at length it was demanded that certain professors and teachers should be removed from their offices, and infallibilists subst.i.tuted. With this demand the Prussian Government declined to comply.

The Prussian Government had earnestly desired to remain on amicable terms with the papacy; it had no wish to enter on a theological quarrel; but gradually the conviction was forced upon it that the question was not a religious but a political one--whether the power of the state should be used against the state. A teacher in a gymnasium had been excommunicated; the government, on being required to dismiss him, refused. The Church authorities denounced this as an attack upon faith.

The emperor sustained his minister. The organ of the infallible party threatened the emperor with the opposition of all good Catholics, and told him that, in a contention with the pope, systems of government can and must change. It was now plain to every one that the question had become, "Who is to be master in the state, the government or the Roman Church? It is plainly impossible for men to live under two governments, one of which declares to be wrong what the other commands. If the government will not submit to the Roman Church, the two are enemies." A conflict was thus forced upon Prussia by Rome--a conflict in which the latter, impelled by her antagonism to modern civilization, is clearly the aggressor.

ACTION OF THE PRUSSIAN GOVERNMENT. The government, now recognizing its antagonist, defended itself by abolishing the Catholic department in the ministry of Public Worship. This was about midsummer, 1871. In the following November the Imperial Parliament pa.s.sed a law that ecclesiastics abusing their office, to the disturbance of the public peace, should be criminally punished. And, guided by the principle that the future belongs to him to whom the school belongs, a movement arose for the purpose of separating the schools from the Church.