The War Upon Religion Part 2

The history of Christ's Church on earth has ever been a story of storm and stress. The faithful heart of today mourns in discouragement over the evils that afflict the Church in the opening decade of the twentieth century; yet it needs but a glance at the past to convince us that the severest trials of the Spouse of Christ have happened in times long gone by. She has seen the tempest arise out of the clear sky; the clouds of persecution have hung low, at times even enveloping her in their gloomy shadows; she has seen the lightning's flash and heard the loud roar of the thunders of human wrath, while the hurricane swept over the face of the earth overturning the fondest memorials of her progress, and levelling to the dust the proudest monuments of her civilization. She has prostrated herself to the ground and with buried face has called upon the mercy of G.o.d to comfort her sorrow and heal her wounds. And when the storm has pa.s.sed, she has lifted up her eyes to behold the glory of a newer day, the rainbow of hope, telling of that ancient promise: "For, behold, I am with you all days, even to the consummation of the world."

The story of the past has been told too often to need repet.i.tion in this place. Our interest lies entirely with modern days, with the struggle of the Church against the spirit of anti-Christ incarnate in all the movements of error from the sixteenth century until our own times. And thus, while we are seeking the causes of that anti-Christian spirit, we cannot help regarding with interest the influence exerted by the Protestant Reformation upon the intellectual and moral life of Europe.

The abandonment of the old faith led, by a natural sequence, to estrangement from Christianity itself. This is so palpable that it is surprising how the innovators could have overlooked the fact that to abuse and ruin the one meant the wounding and destruction of the other.

Indeed, had not organized Catholicity existed at the time, and in its then form, there would have been no concrete Christianity to reform, but only some archaeological remnants out of which it would have been difficult to construct even an imperfect idea of the religion of Christ.

Coincident with the great revolt against the Church was the impetus given to the study of the natural sciences. This coincidence, unhappily, a.s.sumed to the unthinking the appearance of cause and effect, as if the intellectual powers of man had been stunted and repressed under the regime of ecclesiastical authority, to be freed and exercised in a time of revolt against the Church. This unfortunate conviction was gradually instilled into the minds of the ma.s.ses by men brilliant of intellect, but unscrupulous in their hatred of the Church and of her teachings. The people accepted the premise and followed it out to its conclusion; that Catholicity should be regarded as an enemy, and as such should be persecuted and destroyed. They were unable to measure the force of circ.u.mstances surrounding the new unfolding of the physical sciences, to recognize the evil character of many champions of the new order, or the glamor which the awakening of new studies cast upon minds. .h.i.therto engrossed with the sober logic of the schools. The fact, moreover, that many of the old theories with regard to natural phenomena must eventually have yielded to the processes of scientific evolution had not occurred to them. All these were forgotten or missed in the enthusiasm for the novelties of nature, and under the influence of a gaudy literature they permitted themselves to believe that the Church was responsible for the tardiness of the awakening, and hence that she should be discarded, that Christianity as a consequence should be uprooted, and that the intellect should acknowledge no other deity than the impersonal G.o.d of nature.

Moreover, the Church had ever been recognized as the supreme authority in the matter of Christian morality. To attack, therefore, her existence could mean nothing less than to open wide the floodgates of iniquity, to cast down the barriers that had hitherto restrained the evil pa.s.sions, and to proclaim the reign of license and anarchy. These fatal conditions, taking their rise in the sixteenth century, grew into palpable being and gave place later to that monster of iniquity which today holds half of the world in its grasp.

_JANSENISM._

The influences of the Protestant revolt were more far-reaching than the limits of any provincial or national territory, for although the Council of Trent, in 1545, had met the challenge of European discontent with a rigid investigation into every disputed point of ecclesiastical discipline, nevertheless the roots of the new heresy penetrated by secret channels into those very countries which had repudiated the advances of Luther, and taken their stand upon the basis of Roman Catholic unity. It was but natural that a people nurtured upon the living bread of Apostolic doctrine as delivered to them through the ministry of the Holy See should look with distrust upon the excessive and destructive theories of the German Protestantism. They found, however, in the morbid doctrines of Calvin a certain weird and uncanny attraction, which like an hypnotic obsession led them on until they mistook empty and high-sounding formulas for the clear light of truth.

It was not that they did not see much that was repugnant and absolutely untenable in Calvinism; nor would they openly espouse the outward organization which the heretic called his church; but they hoped to find a middle path as far removed from the rigid fatality of the Genevan heresiarch as it would be from what they would call, the laxity of the Roman Church. Out of the resulting confusion was born the spirit of Jansenism, which proved to be little else than the Calvinistic heresy disguised under the external forms of Catholic unity. It was a heresy all the more dangerous that its a.s.saults were not directed in the open and from the outside, but were nurtured within the very household of the faith, where it spent its arrows of discontent upon the children of the Sanctuary kneeling in devotion under the shadow of the altar.

Midway between the strongholds of Luther and Calvin lay the country of the Netherlands, rendered important at the time through the influence of its celebrated University of Louvain. Out of its curious people came that Cornelius Jansen whose name was to acquire a questionable celebrity through his championship of the new idea. A quondam conspirator in the interests of Philip II., he had been raised, for his services in that direction, to the See of Ypres. For twenty years he studied in his own way the great tomes of St. Augustine, reading his whole works ten times over, and his refutation of the Pelagians as many as thirty times. It was a period when theologians were much interested in grace, free will, predestination, and kindred questions. The Church had already condemned the theories of Baius in that regard, and Calvin's errors, which he claimed to have found in St. Augustine, had been refuted time and again.

It was the work of Jansen to revive in a more cla.s.sical form all these condemned doctrines and to seal them by an appeal to St. Augustine. To this end he finished before his death, in 1638, an immense work ent.i.tled _Augustinus_, which, however, was not published until 1640, two years after his death.

Its heretical character was immediately recognized. The University of Paris censured five leading propositions extracted from the work, which were in turn formally condemned by Pope Urban VIII., in 1642. The Jansenists, however, endeavored to meet the Papal condemnation with casuistic subtlety. They resorted to a distinction between the orthodox sense of the propositions and the heretical sense in which they might be read; they thus claimed that Jansen understood them only in their orthodox sense, while they agreed that the propositions were rightly condemned in a heretical sense. Hence they declared that the five propositions were either not at all contained in the work of Jansen, or at least that they were not there in the sense condemned by the Bull of Urban VIII. To these observations Pope Alexander VII. replied by the Bull of 1656, wherein he condemned such distinctions, declaring that the five propositions were taken from the work of Jansen, and that they were condemned in the sense of that author. The Jansenists retorted by a.s.serting that the Papal Bull was only a simple regulation of discipline, and that it could exact nothing more than a respectful silence. Practically the whole action of the new sectaries amounted to an effort to restrict the scope of Papal infallibility, in as much as they declared the Pope might rightly adjudicate in regard to dogmatic doctrines, but not in regard to dogmatic facts. Thus, he was right in condemning the five propositions, as they held, but wrong in declaring that Jansen taught them in a heretical sense. This distinction was formally condemned by Clement XI. in 1705, and the bishops and prelates of France were obliged to subscribe to a formula declaring that they condemned the propositions with heart as well as with lips, according to the mind of the Holy Father.

The novelty of the Jansenistic ideas raised up, especially in France, a coterie of supporters, brilliant of intellect, but entirely dominated by pride and egotism. Foremost of these was the Abbe St. Cyran, who became the sponsor of the Jansenistic doctrine after the death of its inventor.

A Calvinist in sentiment, however orthodox by profession, his career was hardly such as might be expected of an apostle of truth. His treasonable life had awakened the hostility of the great Richelieu long before the advent of Jansenism, and he had spent years of weary confinement in the prison of Vincennes. His character was one of duplicity as is evident from his general tone of teaching. It was he who, one day, informed St.

Vincent de Paul, that he would speak the truth in one place if he thought the truth would be appreciated there, and its opposite where ever he should find the people unable to apprehend the truth. It is significant of his pride that he declared that the Holy Scriptures were clearer in his own mind than they were in themselves. This strange individual upon his liberation from prison, at the death of Richelieu, set himself up as a martyr and contrived to chant his woes into the ears of the courtly set that hovered about the French throne. He succeeded in casting the glamor of fashion over his Jansenistic theories. He was welcomed especially by the members of a family destined to hold the destinies of Jansenism in their grasp, the Arnaulds of Port Royal. There were two brothers of especial prominence, and two sisters, Angelique and Agnes, who had received their initiation into Jansenism in all good faith, but who became later on most bitter in their advocacy of principles which no true Catholic could hold. The Abbey of Port Royal, near Paris, thus became the very stronghold of the new sect and drew to its doors some of the brightest men of the day. Among these was that celebrated Pascal whose "Provincial Letters" exerted such an influence in stirring up a national hatred of the Jesuits. The Abbey of Port Royal, however, proved itself too great a factor in the seditious movements of the day. It was suppressed by a royal order in 1709, and its buildings demolished in the year following.

Just at the moment when the followers of Jansen seemed most ready to yield to the claims of saner thought, when the instructions of the Holy See were already bearing salutary fruit, the heresy took on a new lease of life, and opened up an avenue to greater dissension and error. In the year 1693 appeared a work ent.i.tled: _Moral Reflections Upon the New Testament_ by Pasquier Quesnel, an ex-priest of the Oratory of Jesus. He was a man who had already incurred suspicion and censure. The book, although conceived in a tone of lofty piety and deep meditation, was found nevertheless to be a very storehouse of Jansenistic ideas. It was received with enthusiasm even by many pious souls whose mental ac.u.men could not perceive the poisonous spirit that it harbored. Cardinal Noailles, Archbishop of Paris, was at first one of its strongest supporters until the book, after a critical examination by a Papal commission, was condemned by Pope Clement XI. in 1713. The Bull by which this condemnation was proclaimed was the celebrated "_Unigenitus_," a factor not alone in the religious, but in the political history of the eighteenth century.

After the appearance of the Bull, Cardinal Noailles forbade his people to read the "_Moral Reflections_," but at the same time he refused to receive the Papal Bull without some qualification. Other prelates proceeded to greater extremes than this, four of them having the hardihood to appeal from the Bull to a further Ec.u.menical Council. This att.i.tude was a declaration of open rebellion; it was a call to many who had hitherto hidden behind the screen of prudent silence. A new religious faction was formed and rapidly grew in numbers. They termed themselves the Appellants from their appeal to a future council. To meet the disastrous effects of this growing schism Pope Clement XI. in 1718 put forth the severe Bull, "_Pastoralis officii_," wherein it was declared that anyone, though he be cardinal or bishop, refusing to accept the Bull "_Unigenitus_" should thereby cease to be a member of the Church. The contest went on ten years longer before Cardinal Noailles and the French episcopate with but few exceptions yielded entirely to the demands of the Holy See. The affair, however, though quieted to a great extent in the ranks of the clergy, was nevertheless secretly supported by a number of contumacious persons, and openly by the Parliament of Paris and other governmental bodies, who brought persecution to bear upon the issue. In 1746 de Beaumont, Archbishop of Paris, forbade his clergy to administer the Sacraments to any sick person who should be unable to produce a certificate from the parish priest stating that he had been to confession. He was cited before the Parliament in 1752, and was later banished from Paris. The controversy was finally settled by Clement XIV. who permitted that the Sacraments might be given to a person whose opposition to the Bull, "_Unigenitus_"

was not notorious.

Such are the barest outlines of the rise and progress of Jansenism during the seventeenth and eighteenth centuries. Beneath its surface lay strong and lasting issues, the effect of which is often perceptible even in our own day. One of these was its determined opposition to the Society of Jesus. Ever loyal to the Holy See and to the sound doctrine of the Church, the Jesuits could not but be an obstacle in the path of the sectaries, who in turn strove by every means for their annihilation.

Both in the circles of religious life and among the courtiers and ever restless against the restraints of morality, the Jansenists pursued their foe with relentless energy. Through Pascal and his followers the resources of polite literature were brought to bear against the defenders of the faith, until, just as Jansenism was losing its last hold upon European society, their great purpose was accomplished, and the Society of Jesus was suppressed.

Into the private life of the ordinary Catholic the principles of Jansenism injected a gloom and sadness similar to the extravagant sullenness of Puritanism or its sister, Calvinism. Rigor and haughty reserve were accompanied by a false humility which caused its votaries to shun the Sacraments, to despair of G.o.d's mercy, to abandon all hope after the commission of one sin, or on the other hand a presumption without grounds upon an election which G.o.d had denied to others less fortunate. It threatened for a moment a total overturning of belief in the salutary life of grace and an utter misconception of the free will of man which must lead eventually to a wandering away from G.o.d and ultimate atheism.

That the spirit of Jansenism is not altogether dead our Holy Father, Pope Pius X. a.s.sures us in recommending the daily reception of Holy Communion: "The poison of Jansenism," he says "did not entirely disappear. The controversy as to the dispositions requisite for the lawful and laudable frequentation of the Holy Eucharist survived the declarations of the Holy See; so much so, indeed, that certain theologians of good repute judged that daily Communion should be allowed to the faithful only in rare cases and under many conditions." Our present Holy Father disposes of Jansenistic doctrines by opening up freely the graces of the Holy Sacrament even as far as its daily reception.

_QUIETISM._

A movement which rivaled Jansenism in its peculiar fanaticism was that Quietism which owes its public notoriety to a Spanish priest, Michael Molinos, who in 1675 published a work ent.i.tled: _Spiritual Guide Leading the Soul, by Means of Interior Progress, to Attain Perfect Contemplation, and to the Rich Treasure of Interior Peace_. Therein was developed a religious system that was apparently in harmony with the most orthodox asceticism, but which upon examination proved to be fundamentally false and seducing towards the most rampant error. The writings of Molinos were condemned by Pope Innocent XI. and their author compelled to do severe penance for the harm they had caused. In substance Quietism taught that the interior life or spiritual perfection is reached when the soul, by union with G.o.d, holds itself in a thoroughly pa.s.sive state with regard to everything else. In all things whether of this life or of the next, in questions of virtue as in questions of sin, the perfect soul wishes for nothing and fears nothing, not even h.e.l.l; it is simply in a state of inactivity. Hence good works are not only unnecessary for salvation, but are even a hindrance to perfection, since the soul must act to perform them. Farther still went this theory in insinuating that when a person is attacked by even the grossest temptations he should never offer any positive resistance, such resistance being in itself action. Hence that the tempted person was never responsible for his actions, be they ever so infamous, since the criminality affects only the sensitive part of the soul, not the higher part which is united with G.o.d.

It is quite evident that a theory such as this could only lead to grave excesses not only in the matter of doctrine, but especially in that of morality. Examples were not wanting to show the practical workings of the new movement, which, however, rapidly disappeared under the watchful eye of the Holy See. It is worthy of note that a discussion over the orthodoxy of the writings of one of this cla.s.s, a certain Madame Guyon, residing at the time in France, effected an estrangement between those two brilliant lights of the French Church, Bossuet and Fenelon. The latter, in his too great sympathy for one whom he believed too harshly judged, published a sort of defence of her. The defence was at once condemned by the Pope, and Fenelon out of the humility and true loyalty of his great heart submitted immediately and without reserve to the decision of the Holy See.

_GALLICANISM._

[Ill.u.s.tration: LOUIS XIV.]

In a line with Jansenism as a force destructive of the influence of Catholic grace upon modern life was the movement of Gallicanism. It differed, however, from Jansenism inasmuch as the latter affected the interior life of the Church while the former touched upon her external regimen. Its genesis can be traced far backward in history, though it never attained to proportions capable of inspiring fear until the middle of the seventeenth century. A feeling of restless annoyance at the restraints exercised by the Court of Rome upon his absolute dominion in France caused the young King Louis XIV. to regard the Holy See with something of hostility even from the beginning of his reign. In fact, were he disposed in his youth to act with fairness towards his ecclesiastical neighbor there were not wanting courtiers who instilled into his ear the notion that the Holy See was seeking his utter abas.e.m.e.nt and ought therefore to be reminded strongly of its true position. An unfortunate event in the year 1662 brought this hidden fire to a flame. At that time the Duc de Crequy was acting as amba.s.sador of France in the Eternal City. This ambitious and testy n.o.bleman signalized his residence in Rome by permitting and even encouraging his retainers and friends to defy the city's laws, to insult the Roman authorities and to abuse in every way possible the hospitality extended them by the Papal government. Their acts of rowdyism at length inflamed the police and the soldiery to such an extent that a body of Corsican troops in the service of the Holy Father threw off all restraint and attacked the French retainers, killing three or four of them. The amba.s.sador abandoned Rome in an excess of fury and brought a garbled version of the affair to the ears of Louis XIV. The King in his anger retaliated by dismissing the Papal Nuncio, and demanding from the Pope the most absurd and extravagant conditions as the price of reconciliation and peace. The Holy Father, Pope Alexander VII. had been guiltless in the whole affair, he had suffered patiently the impositions of de Crequy and his lawless band, and he displayed an extreme anxiety to repair any evil committed by his own soldiery; he could not, however, yield to the exactions of the French King. Thinking to meet the warlike threats of Louis by the aid of the Catholic sovereigns, he found himself abandoned by all of them, and thus left at the mercy of the infuriated monarch. Louis XIV.

had already proceeded to take possession of the Papal city of Avignon, and his armies were already on the march towards Rome for the purpose of intimidating the Holy See. The Pope perceiving that the crisis demanded immediate and radical action, agreed to many of the humiliating conditions, and thus secured an exterior appearance of peace. This was in the year 1663.

The pa.s.sions of Louis XIV. were not, however, composed, and were awaiting only a favorable occasion for breaking forth into open heat.

This occasion was offered in connection with a dispute concerning certain royal privileges in the ecclesiastical order, termed the _Regalia_. This was the right of the kings to enjoy the revenues of a vacant bishopric, and to confer, during the vacancy of a See, benefices without care of souls. The Parliament of Paris, by a sentence of 1668, had extended the regalia to all benefices which might be included in countries where the regalia had not previously obtained. King Louis XIV., by his edicts of 1673 and 1675, had confirmed that sentence, and the French clergy for fear of greater evils had approved. Two bishops, however, stood out against the edicts, and were deprived of their revenues in consequence; they were at the same time supported in their opposition by Pope Innocent XI. The Holy Father, when the question was brought before him, appealed to a decision of the Second Council of Lyons, held in 1474, which opposed the extension of the regalia. In two briefs of March and September 1677, he exhorted the French monarch to respect the rights of the vacant Sees; but when his exhortations were only disregarded, he issued two other briefs in 1678 and 1680, adding ecclesiastical menaces to his exhortations.

_THE GALLICAN LIBERTIES._

It was at this juncture that Louis XIV. had recourse to his influence over the clergy in France, and perceiving that his encroachments were meeting with firmness upon the part of the Pope, he determined to effect a legal enactment whereby the powers of the Sovereign Pontiff should be made forever subservient to the will of the French king. Already in 1662 the University of the Sorbonne had signed six articles denying not only the divinely const.i.tuted primacy of the Pope, but a.s.serting an undue independence in the powers of the king himself. To revive these articles as well as to strengthen his position in regard to the Holy See, the French Monarch convoked at Paris in 1682 an a.s.semblage of the clergy which was attended by thirty-four archbishops and bishops, besides as many minor prelates. The members of this a.s.semblage were invited individually by the king's order, and only such were called as were known to be in harmony with the pretensions of Louis XIV. Fenelon was not there, nor Mabillon, nor Bourdalone, nor many another brilliant light of the French Church, for the simple reason that they could not support the king in his unjust usurpations. The Convocation possessed at least one strong mind, that of Bossuet, the celebrated Bishop of Meaux, whose presence and action in such an a.s.sembly it is difficult to reconcile with his usual manly loyalty to Catholic principles. His excuse, that he hoped thereby to ward off greater evils and even schism from the Church is hardly of any value against the depressing influence of the act itself. The result of this a.s.sembly was the formal framing of the notorious Gallican Liberties which in a few words meant:

"1. That the Pope could not interfere with the temporal concerns of Princes either directly or indirectly.

"2. That in spiritual matters he was subject to a general council.

"3. That the rules and usages of the Gallican Church were inviolable.

"4. That the Pope's decision in points of faith was not infallible, unless attended by the consent of the Church."

Four days after the signing of these articles the king put forth an edict imposing their observance strictly upon all the country. His commands were as follows:

"1. We forbid all our subjects, and all foreigners resident in our kingdom, secular or regular, of whatever order, to teach in their houses, colleges, or seminaries, or to write anything contrary to the doctrine herein stated.

"2. We order that all those hereafter to be chosen to teach theology in all the colleges of each university, whether seculars or regulars, shall subscribe to the said declaration before being permitted to act; that they shall submit to teach said doctrine, and that the syndics of the faculty of theology shall present to the local ordinaries and to our attorneys-general, copies of the said submission, signed by the secretaries of the said faculties.

"3. That in all the colleges and houses of the said universities, in which there are several professors, secular or regular, one of them shall be annually appointed to teach the doctrine contained in the said declaration; and in those colleges in which there is but one professor, he shall be bound to teach that in one of every three consecutive years.

"4. We enjoin upon the syndics of the faculties of theology annually to present, before the commencement of the lectures, to the archbishops and bishops of the cities in which they shall be, and to send to our attorneys-general, the names of the professors appointed to teach said doctrine; and we enjoin the said professors to present to the said prelates the writings which they will dictate to their scholars when they shall order them.

"5. It is our will that hereafter no bachelor shall be licensed either in theology, or in canon law, or received as doctor, until he shall have maintained that doctrine in one of his theses, and having shown proof of such support in such theses to those having power to confer the degrees.

"6. We exhort and enjoin all archbishops and bishops to exert their authority to cause the doctrine maintained in the said declaration to be taught within their dioceses."

Artaud de Montor, in his _Lives of the Popes_ writes in this connection: "a.s.suredly, if the archbishops and bishops made no resistance to the signing of the four articles; if they thought that such a notification might become useful to the Church; if they recognized that the authority of the Pope was to be thus boldly limited; if they thought it requisite to curb what Bruno called the Tiberine tyranny, they must now at length have discovered that they were subject to a perfectly insatiable authority, which would employ not even the language of the country to exhort and enjoin them to exert their authority in diffusing a doctrine more administrative than Christian, and more military than religious, with a view to subst.i.tute for the words of peace, concord, and mildness, new words of command, injunction, unbridled will, to which Catholicity was no longer accustomed. From the Attorney-General who thus lectures the bishops, to the Attorney-General who has immediately under his hand the secular power, there is, in such times, but a step. The same hand countersigned a doc.u.ment, and ordered the sword to leap from the scabbard."

In the meantime the Roman court was not idle. On the 11th of April, 1682, Pope Innocent XI. annulled the propositions by a brief, and refused to grant canonical bulls to the bishops named by King Louis XIV.

The hostile att.i.tude of France continued openly for ten years, and it was only in 1693 that the King agreed that the provisions of his edict were not to be enforced. The spirit of Gallicanism, however, after being thus fostered for a decade in the schools and colleges of France was not to be eradicated by a mere permission of tolerance. A generation had grown up imbued with its false principles and ready to cast broadside through the country the seeds of a lasting hostility towards the Papal prerogatives. In fact, all through the whole course of the eighteenth century the creed of Gallicanism governed in a large measure the whole action and liturgy of the French Church. Its att.i.tude of independence in regard to the Holy See very naturally encouraged that rising anti-Christianism which found its most potent foe in the successor of St. Peter. Even in the nineteenth century it possessed a certain life.

Napoleon, in his Organic Articles, imposed it upon the seminaries of France even more strictly than did Louis XIV., at an earlier day. It has ever been the great obstacle to Catholic unity in France, the source of persecution against the Church; and if it virtually died in that country about the time of the Vatican Council, in 1870, its absence was never more noteworthy and consoling than at the present day when the whole French episcopacy stands united to a man in its loyalty and devotion to the Holy See.

_VAN ESPEN._

Scarce had the battles of Jansenism and Gallicanism been ended, than a new campaign of destruction was inaugurated against the peace and unity of the Church. Born of the confusion of Jansenism, it found a sponsor in Bernard Van Espen, the Flemish canonist, it was introduced to the world by Febronius, and it reached its development under the Austrian Emperor, Joseph II.

Until the eighteenth century the student of canon law believed his task fulfilled if he had read diligently the great Code of ecclesiastical law, if he had commented upon the Decretals, and had drawn therefrom conclusions entirely in harmony with the mind of the Church. This mode of procedure seemed altogether too slow and antiquated to Van Espen, Professor in the University of Louvain, who accordingly put forth, between the years 1693 and 1728 a new work upon the laws of the Church, the method of which was startling as its purpose was revolutionary. It was styled the _Universal Ecclesiastical Law_. It was no attempt to study or tabulate the old laws; it was rather an investigation, conducted in a spirit of prejudice, into the origin and authority of the laws by which the Church was governed, and an endeavor to minimize thereby the rights and prerogatives of the Roman See in favor of lesser and more recent human inst.i.tutions.

The new system of Van Espen was taken up with avidity by every student who imagined he had a grievance against the Holy See. It became the order of the day to wander back piously to the primitive days of Christianity, to explore its history for evidences of modern inst.i.tutions, to seek therein for the organization of the Vatican and the Roman Curia, and not finding them in days of Clement and Cletus, to raise the voice in loud protestation against the novelties introduced by the Popes. They scoured the ages of history to gather up every expression of hostility against the Temporal Power or the inst.i.tution of the Cardinalate; they recorded scrupulously every complaint against the revenues of the Holy See; they revived the epithets concerning the "superst.i.tion, the fanaticism, and the darkness" of the Middle Ages. In a word they framed a system whose watchword was the destruction of the Papal supremacy, the exaltation of episcopal pretensions, and the ultimate domination of the State in the affairs of the Church.

_FEBRONIANISM._