Part 16 (2/2)

May we conclude that, in society, as in the individual man, parts never spring from nothing, but are evolved or developed from parts that are already in existence?

If any one should object to or deride the doctrine of the evolution or successive development of the animated forms which const.i.tute that unbroken organic chain reaching from the beginning of life on the globe to the present times, let him reflect that he has himself pa.s.sed through modifications the counterpart of those he disputes. For nine months his type of life was aquatic, and during that time he a.s.sumed, in succession, many distinct but correlated forms. At birth his type of life became aerial; he began respiring the atmospheric air; new elements of food were supplied to him; the mode of his nutrition changed; but as yet he could see nothing, hear nothing, notice nothing. By degrees conscious existence was a.s.sumed; he became aware that there is an external world. In due time organs adapted to another change of food, the teeth, appeared, and a change of food ensued. He then pa.s.sed through the stages of childhood and youth, his bodily form developing, and with it his intellectual powers. At about fifteen years, in consequence of the evolution which special parts of his system had attained, his moral character changed. New ideas, new pa.s.sions, influenced him. And that that was the cause, and this the effect, is demonstrated when, by the skill of the surgeon, those parts have been interfered with. Nor does the development, the metamorphosis, end here; it requires many years for the body to reach its full perfection, many years for the mind. A culmination is at length reached, and then there is a decline. I need not picture its mournful incidents--the corporeal, the intellectual enfeeblement. Perhaps there is little exaggeration in saying that in less than a century every human being on the face of the globe, if not cut off in an untimely manner, has pa.s.sed through all these changes.

Is there for each of us a providential intervention as we thus pa.s.s from stage to stage of life? or shall we not rather believe that the countless myriads of human beings who have peopled the earth have been under the guidance of an unchanging, a universal law?

But individuals are the elementary const.i.tuents of communities--nations.

They maintain therein a relation like that which the particles of the body maintain to the body itself. These, introduced into it, commence and complete their function; they die, and are dismissed.

Like the individual, the nation comes into existence without its own knowledge, and dies without its own consent, often against its own will.

National life differs in no particular from individual, except in this, that it is spread over a longer span, but no nation can escape its inevitable term. Each, if its history be well considered, shows its time of infancy, its time of youth, its time of maturity, its time of decline, if its phases of life be completed.

In the phases of existence of all, so far as those phases are completed, there are common characteristics, and, as like accordances in individuals point out that all are living under a reign of law, we are justified in inferring that the course of nations, and indeed the progress of humanity, does not take place in a chance or random way, that supernatural interventions never break the chain of historic acts, that every historic event has its warrant in some preceding event, and gives warrant to others that are to follow..

But this conclusion is the essential principle of Stoicism--that Grecian philosophical system which, as I have already said, offered a support in their hour of trial and an unwavering guide in the vicissitudes of life, not only to many ill.u.s.trious Greeks, but also to some of the great philosophers, statesmen, generals, and emperors of Rome; a system which excluded chance from every thing, and a.s.serted the direction of all events by irresistible necessity, to the promotion of perfect good; a system of earnestness, sternness, austerity, virtue--a protest in favor of the common-sense of mankind. And perhaps we shall not dissent from the remark of Montesquieu, who affirms that the destruction of the Stoics was a great calamity to the human race; for they alone made great citizens, great men.

To the principle of government by law, Latin Christianity, in its papal form, is in absolute contradiction. The history of this branch of the Christian Church is almost a diary of miracles and supernatural interventions. These show that the supplications of holy men have often arrested the course of Nature--if, indeed, there be any such course; that images and pictures have worked wonders; that bones, hairs, and other sacred relics, have wrought miracles. The criterion or proof of the authenticity of many of these objects is, not an unchallengeable record of their origin and history, but an exhibition of their miracle-working powers.

Is not that a strange logic which finds proof of an a.s.serted fact in an inexplicable ill.u.s.tration of something else?

Even in the darkest ages intelligent Christian men must have had misgivings as to these alleged providential or miraculous interventions.

There is a solemn grandeur in the orderly progress of Nature which profoundly impresses us; and such is the character of continuity in the events of our individual life that we instinctively doubt the occurrence of the supernatural in that of our neighbor. The intelligent man knows well that, for his personal behoof, the course of Nature has never been checked; for him no miracle has ever been worked; he attributes justly every event of his life to some antecedent event; this he looks upon as the cause, that as the consequence. When it is affirmed that, in his neighbor's behalf, such grand interventions have been vouchsafed, he cannot do otherwise than believe that his neighbor is either deceived, or practising deception.

As might, then, have been antic.i.p.ated, the Catholic doctrine of miraculous intervention received a rude shock at the time of the Reformation, when predestination and election were upheld by some of the greatest theologians, and accepted by some of the greatest Protestant Churches. With stoical austerity Calvin declares: ”We were elected from eternity, before the foundation of the world, from no merit of our own, but according to the purpose of the divine pleasure.” In affirming this, Calvin was resting on the belief that G.o.d has from all eternity decreed whatever comes to pa.s.s. Thus, after the lapse of many ages, were again emerging into prominence the ideas of the Basilidians wad Valentinians, Christian sects of the second century, whose Gnostical views led to the engraftment of the great doctrine of the Trinity upon Christianity. They a.s.serted that all the actions of men are necessary, that even faith is a natural gift, to which men are forcibly determined, and must therefore be saved, though their lives be ever so irregular. From the Supreme G.o.d all things proceeded. Thus, also, came into prominence the views which were developed by Augustine in his work, ”De dono perseverantiae.” These were: that G.o.d, by his arbitrary will, has selected certain persons without respect to foreseen faith or good works, and has infallibly ordained to bestow upon them eternal happiness; other persons, in like manner, he has condemned to eternal reprobation. The Sublapsarians believed that ”G.o.d permitted the fall of Adam;” the Supralapsarians that ”he predestinated it, with all its pernicious consequences, from all eternity, and that our first parents had no liberty from the beginning.”

In this, these sectarians disregarded the remark of St. Augustine: ”Nefas est dicere Deum aliquid nisi bonum predestinare.”

Is it true, then, that ”predestination to eternal happiness is the everlasting purpose of G.o.d, whereby, before the foundations of the world were laid, he hath constantly decreed by his council, secret to us, to deliver from curse and d.a.m.nation those whom he hath chosen out of mankind?” Is it true that of the human family there are some who, in view of no fault of their own, Almighty G.o.d has condemned to unending torture, eternal misery?

In 1595 the Lambeth Articles a.s.serted that ”G.o.d from eternity hath predestinated certain men unto life; certain he hath reprobated.” In 1618 the Synod of Dort decided in favor of this view. It condemned the remonstrants against it, and treated them with such severity, that many of them had to flee to foreign countries. Even in the Church of England, as is manifested by its seventeenth Article of Faith, these doctrines have found favor.

Probably there was no point which brought down from the Catholics on the Protestants severer condemnation than this, their partial acceptance of the government of the world by law. In all Reformed Europe miracles ceased. But, with the cessation of shrine-cure, relic-cure, great pecuniary profits ended. Indeed, as is well known, it was the sale of indulgences that provoked the Reformation--indulgences which are essentially a permit from G.o.d for the practice of sin, conditioned on the payment of a certain sum of money to the priest.

Philosophically, the Reformation implied a protest against the Catholic doctrine of incessant divine intervention in human affairs, invoked by sacerdotal agency; but this protest was far from being fully made by all the Reforming Churches. The evidence in behalf of government by law, which has of late years been offered by science, is received by many of them with suspicion, perhaps with dislike; sentiments which, however, must eventually give way before the hourly-increasing weight of evidence.

Shall we not, then, conclude with Cicero, who, quoted by Lactantius, says: ”One eternal and immutable law embraces all things and all times?”

CHAPTER X.

LATIN CHRISTIANITY IN RELATION TO MODERN CIVILIZATION.

For more than a thousand years Latin Christianity controlled the intelligence of Europe, and is responsible for the result.

That result is manifested by the condition of the city of Rome at the Reformation, and by the condition of the Continent of Europe in domestic and social life.--European nations suffered under the coexistence of a dual government, a spiritual and a temporal.--They were immersed in ignorance, superst.i.tion, discomfort.--Explanation of the failure of Catholicism--Political history of the papacy: it was trans.m.u.ted from a spiritual confederacy into an absolute monarchy.--Action of the College of Cardinals and the Curia-- Demoralization that ensued from the necessity of raising large revenues.

The advantages accruing to Europe during the Catholic rule arose not from direct intention, but were incidental.

The general result is, that the political influence of Catholicism was prejudicial to modern civilization.

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