Chapter II: Part 2

Not only must their work have this character, but when it has it prospers, and the nineteenth century has seen instances of such success. I shall only cite two, which occurred at different epochs, and in which the modes of action were different. Why did Chateaubriand and the Father Lacordaire exercise upon their times, and especially upon the youth of their times, so extraordinary an influence? {lvi} First, because the awakening of Christianity which they provoked was a thing in harmony with the popular instincts, but also because, in the midst of the religious reaction of which they were the organs, they each of them, by degrees and by different processes, respectively inspired the France of their days with the sentiment that they were its children and its friends, that they shared its new aspirations, that they accepted its political transformation, and that it was not in order to reconstitute it on its ancient basis that they wished it to be Christian. They more than once astounded, disquieted, even shocked their country, the one by his political career, the other by his monastic zeal; still their popularity continued, and they influenced it, the one by causing Christianity to resume her place in the modern literatures of France, the other notwithstanding his having re-established in France the monastic orders. The reason of this is, that in spite of the prejudices which it entertained against them, and the opinions in which it differed from them, France felt itself understood and honoured by them; it rejoiced in their glory, because it believed in their sympathy.

{lvii}

Men such as M. de Chateaubriand and the Father Lacordaire are rare; but the spirit which animated them, the comprehension of their age and country which distinguished them, did not die with them, nor are they without successors in their work of religion and patriotism. Beyond a doubt the Faith of Christ and the Church of Rome have in our days had no champion more eloquent and more liberal than M. de Montalembert, and worthily the Father Hyacinthe occupies the pulpit from which once resounded the voice of the Father Lacordaire. At the side of these names, already more than once cited by me, I see others start up of a different origin and with a different physiognomy, but devoted to the same cause and to the same work. {lviii} At the very moment at which I am terminating these Meditations, two compositions meet my eye, published by men, neither of whom I have the honour to know, men very different in position and in ideas: the one a Romanist, the other a Protestant, the one a great Prelate in his Church, the other a simple Pastor in his; both firm Christians, and both sympathizers with the instincts, the aspirations, and the moral and intellectual ideas prevalent in the present state of French society; both having the resolution and the ability required in order to present Christianity to Frenchmen under the form and in the language most proper to make it penetrate the soul. The one is Monseigneur Darboy, the Archbishop of Paris, the other, M. Decoppel, pastor at Alais. The former has just addressed to the clergy of his diocese, (Lent, 1868,) _A Pastoral Letter upon the Truth of Christianity_. [Footnote 3] The second presented, on the 7th of November in the previous year, to the National Evangelical Conference assembled at Nérac, _A Report as to the Actual Requirements of Preachers in the Protestant Churches_. [Footnote 4]

[Footnote 3: This Pastoral Letter was published at full length
in the _Gazette de France_, on the 25th and 26th of
February, 1868.]

[Footnote 4: This report was published, at Toulouse, by the
Society for the Publication of Religious Books, 1868.]

{lix}

I was struck, in spite of their diversity, by the substantially analogous character of these two documents, and I cite them here because I would set in a clear light the great fact which each reveals, that a general and contemporaneous work is now being prosecuted in order to maintain and reestablish the harmony between the Christianity of former ages and the spirit of the present century, a work of which the mission is to solve, as far as the solution can rest with man, the question whether our epoch is Christian.

"Religion," says the Archbishop of Paris, "is a fact that was contemporary with primitive man--a fact present in all ages, ever paramount, ever visible, although not everywhere to the same degree. Never was there wanting in the world a voice to remind man of the truths of Religion, whether it proceeded from the tent of the Patriarch, the synagogue of the Jew, or the church of the Catholic; whether it was heard in the whisperings of a simple and upright conscience, or emanated from legislators or prophet raised up by Heaven, or was the voice of God himself incarnate, constituting Himself the preceptor and the model of His creatures, humanity was never so imperfect as that these lofty lessons did not draw forth from the generously faithful responses more or less unanimous.

{lx}

"Heathen nations--their history proves it--have preserved something of these hopes and of the religious dogmas connected with them. The grandsons of Noah, in dispersing in the plains of Sennaar, convey to the four quarters of the earth the traditions which they received from their grandsire, and which are the common patrimony of the human race. Doubtless these traditions are gradually altered and deformed by the vain intermixtures of fables, which owe their origin to the dreamers of the far East and to the poets of Greece and of Rome; but in the eyes of the multitude, and particularly of those who are its superiors and its governors, the grand features of the truth are readily distinguishable. Thus, the existence of God and the action of Providence, the distinction of good and of evil, the original fall of man and the necessity for an atonement, the immortality of the soul, the rewards and punishments of another life; all these doctrines, more or less disfigured, it is true, live in the depths of the conscience of the people. {lxi} Even Pagans have their souls by nature Christian, which testify in favour of justice and virtue; and if Pagans are to be condemned, says St. Paul, it is not for having ignored God, but for having neglected to serve Him and to glorify Him.

"At an era nearer to ourselves, three centuries ago, a sorrowful work was accomplished. Theological disputes led to religious wars, and by a tearing asunder of ties which it is impossible too much to deplore, Europe divided itself into Catholics and Protestants. But in spite of this fatal resolution it remained Christian, although not in the same degree. Their political charters and institutions, their civil laws and social habits, breathe all of Christianity; and the character of their baptism remains stamped upon their foreheads, which it for ever ennobles.

{lxii}

"And now this fact, which is the common work of so many generations, made up of beliefs expressed in every kind of manner and sometimes practised even to heroism, written in books sacred and profane, engraved on marble and on brass, in institutions and in laws, in the mind and in the heart of nations--this fact, what is its moral value, and what its bearing? Are we to be told that it is purely natural--the spontaneous production of our habits, the simple result of our instincts--and, so to say, an irrepressible necessity of mankind? Even in this case it is divine, as divine as our nature itself, which was directly created by God; and so we must recognise and respect Religion as a thing true, necessary and divine. It is reason, it is common sense which tells us this.

"But there is more than that, my very dear brethren. This fact, as it presents itself, so general and so constant, is not merely the common work of the races of mankind. Our nature, left to its own resources and its proper energy, is incapable of producing it and of continuing it with a brilliancy that so endures, and with a force which renews itself every day. {lxiii} It is also, it is more especially the providential and prodigious effect of a cause to which all of us are subject, men and nations, and which here shows itself that it is so by giving to its effects a supernatural character. ... Supernatural means were necessary, that is to say, a continual action of God always in relation to the varying exigencies of each different age, and the constant requirements of humanity, in order that the person of the Revealer having disappeared, and His direct action being no longer visible, His teachings, His spirit, and His institutions should be maintained in the world in a manner authentic, infallible, and triumphant. In a single word, there was necessary a perpetual assistance of God, accrediting the mission of His envoys by extraordinary facts--facts of a superhuman power, miraculously protecting their work against the consequences of the weaknesses of some and of the perversity of others, intervening with supernatural _éclat_ to enable the mission to develop itself amongst nations incessantly, to act more and more efficaciously upon them in spite of their shortcomings and their revolts, and to aid them and to support them in their religious and predestined course.

{lxiv}

"This paramount action, this divine action, is manifested in the highest degree in Religion. After the miracles and the prophecies of ancient times, after the Jewish nation, whose history is a prophecy and one unceasing miracle, Christianity appears with signs so supernatural that it is impossible for us to deceive ourselves. Miraculous agency appears at every turn. The Saviour, and what he affirms concerning himself, His discourses, His character and His actions, the difficulties of His undertaking, the marvels of wisdom and sanctity which He accomplished; finally, the survival and the development of His work through centuries; everything here forces us to recur to the fact of the direct intervention of God--sole possible means of finding a satisfactory explanation of such grand results."

{lxv}

The circular letter is throughout but a development of the ideas recapitulated in the passages of the text which I have cited--a development sometimes so prudent and so little precipitate as to assume the character of extreme circumspection, yet always faithful to the same thought. The writer indulges in no discussion purely theological, makes no pompous display of ecclesiastical authority, engages in no polemics with any class of dissent. When I affirm that we have here the History of Humanity, a correct appreciation of the ideas and behaviour of man in his different stages; Religion in general and Christianity in particular; considered as a grand fact--a fact universal and permanent, traceable everywhere and in all times, even amongst the heathens; a fact which survived all the divisions, the scientific struggles, and the civil wars which took place amongst Christians themselves, particularly amongst Roman Catholics and Protestants, all of whom are Christians, according to the writer, by the same title, if not in the same degree; {lxvi} a fact at once human and divine--human by its accordance with man's nature, divine by the direct and supernatural action of God, of God the creator, personal, free, whose presence and power reveal themselves, now by the general and permanent order of events, now by special miracles, judged by Him necessary for the accomplishment of His designs; the Christian faith thus associated with the whole life of the human race; the principle of the supernatural and miraculous, as well as the dogmas of Christianity, proclaimed aloud, but without controversy, without any appeal made to any external or exclusive dominion; homage rendered to the right of the "conscience simple and upright" at the same time as to the biblical traditions and to the authority of the Church: when I affirm that all this is here, am I not justified in also affirming that Christianity is here presented under an aspect the least likely to shock opponents, the most proper to rally the minds of the hesitating? Is it not in effect, on the part of a Prince of the Church of Rome, the acceptance and pursuit of that great work of harmony between the Christian Religion and Modern Society, which is manifesting itself in so many analogous manners and under banners so very diverse?

{lxvii}

The pastor of Alais chooses a subject more limited, but is more vivid in thought and more incisive in manner than the Archbishop of Paris. It is not the general history of Christianity which he traces; it is its actual state, its religious bias and requirements in the nineteenth century which he observes and describes. His Report is no work of philosophy, but is penetrated and animated throughout by a real liberalism. He does not go in search of polemics: on the contrary, he recommends little use to be made of them; but when the occasion or the necessity is there, he does not evade it, but enters upon the arena unhesitatingly and without compromise.

"There are," he says, "exigencies upon which all men concur in insisting, and these depend upon the general state of men's minds in our epoch. Each age has its ideas and its sentiments, its prejudices and its doubts, a certain moral physiognomy which the preacher encounters more or less in our congregations. {lxviii} Our auditors, perhaps we are too prone to forget this, do not live isolated from their contemporaries; they are of their time, they inhale its intellectual and moral atmosphere, they follow its movement, they share in its shortcomings and in its aspirations. We may indeed affirm that now more than ever men are of their time, thanks to the rapidity with which ideas circulate and diffuse themselves. Although men read less in France than in many other countries, they read more than they did formerly. In France, for good or for evil, there are influences at work which have to be taken into account. One of our first duties, as preachers, is, then, to know our age, to be attentive to every symptom which can reveal to us its spirit and its tendencies. To neglect this duty is to expose ourselves to the risk of addressing, so to say, fictitious auditors, that is, men who neither have the ideas nor feel the sentiments, nor think of the objections which we attribute to them.

{lxix}

"In the midst of the discordant voices heard now-a-days, it is easy, alas! to distinguish one high above the others--it is that of incredulity; not as in the last century, marked by a raillery or levity, but by an earnestness and a high tone, occasionally even by a certain melancholy, and being for these very reasons more seductive. It is in favour of the progress of liberty, of the dignity of the soul, that is to say, of everything which is noblest and most sacred to man, that that voice addresses our generation, and invites it to bid for ever adieu to the faith of its infancy. These sad words, which pretend to toll the knell of Christianity, express but too faithfully the incredulity dominant now-a-days in the elevated regions of science and of thought, whence it is diffused over all the classes of society. It is impossible to deceive ourselves; we are now in presence of a fresh and a great conspiracy, not only against the faith of Christ, but against every religious faith. The leaders of incredulity proclaim aloud that the cycle of Religions is definitively closed, and that we have, once for all, to efface God from our thoughts and from our lives, just as if God were an obsolete hypothesis, with which modern science has nothing to do.

{lxx}

"This Atheism is so much the more dangerous and contagious in these days, that it does not appear in the shape of a mere revolt or falling off of the mind, but as a generous doctrine, having for objects the enfranchisement of nations, and their delivery from the yoke of priests and of tyrants, who, it is supposed, are combined in order to prey upon them. One of its principal adepts, Guillaume Marr, exclaimed, a few years ago: 'The faith in a personal and living God is the origin, the fundamental cause of the miserable state of society in which we exist. The idea of a God is the key-stone of the arch of the decayed and worm-eaten civilization. Away with it! The true road to liberty, equality, and happiness, is Atheism. There is no hope for the earth so long as man shall cling to heaven by even a thread. ... Let nothing henceforth stand in the way of the spontaneous action of the human understanding. Let us teach man that he has no other God than himself, that he is himself the alpha and omega of all things, the being paramount, and the reality most real.'

{lxxi}

"Thus contemporary Atheism seeks to conquer the masses by their weak side, by their democratical and liberal instincts. This is not a mere system; it is a powerful party which has its lecturers, its newspapers, its associations, its congresses, and its Propaganda. A man of earnest meaning, M. Pearson, estimated at 640,000 copies the number of publications avowedly atheistical which appeared in England in the course of the year 1851. And it is not only in England that Atheism is raising its head, it is in France, Germany, and Italy.

"Far from me the idea of setting in the same category our Radical Reformers, and the disbelievers and free thinkers who seek to destroy every faith and all religion! Let us hope that the former never will go so far as these. {lxxii} But, definitively, they openly extend to them a sympathizing hand; they greet their writings with marked favour; and, say it we must, when they go so far as to deny the supernatural, stripping thus Christianity of every divine authority, or when merely they proclaim the unimportance of dogmas to a religious life, they are making common cause with Atheism, and working, without suspecting that they are doing so, at the same work of destruction.

"But although we have all this to deplore, how many subjects have we for hope and encouragement! Moments of crisis are the most painful, but they are not the least fruitful. Sow we do, indeed, with tears; what matters, after all, that no hymn of triumph attends our harvest. The thing essential is that we sow. Behold, how magnificently the ground is in many respects prepared for the Christian preacher. The mere fact that religious questions are the fashion of the day gives us an immense advantage, and one by which we may profit. Is it not very encouraging to know that in discussing such subjects we are answering to serious demands of general interest? {lxxiii} The contest which divides our churches has been certainly hurtful to the growth of piety; but has it not also shaken many a soul from its torpor? Has it not impelled many persons to search after the truth who were before indifferent? Is it not better to have to address ourselves to souls troubled if only by doubt, than to souls plunged in the heavy torpor of indifference?

"After all, our age has its grandeur. Let us not underrate it: we are not to imitate that ready and vulgar pessimism, which sees everything dressed in the livery of woe, and which delights to note the vices and shortcomings of an epoch, without admitting the virtue to which it can lay just claim, or its generous aspirations. It is certain that, even where rejecting the dogmas of Christianity, our age has made immense progress in the social application of Christianity, and especially in philanthropy. The age passionately loves liberty, equality, tolerance, and peace; it insists upon respect for all consciences; it dreams of the union of all nations; it occupies itself with the material happiness and the amelioration of all classes in society. {lxxiv} Not so rich as other ages in men of a high temper of character, men really original, our age has nevertheless contributed, more than others, perhaps, to the general awakening of men to their rights as individuals, and of _self-government_, and consequently, to the sentiment of personal responsibility. Here assuredly we have noble tendencies; precious _points d'appui_ for the preachers of the Gospel. Let us feel no dread for this breath of Liberalism which is passing over nations. Liberty rightly understood leads to the Gospel, as the Gospel leads to Liberty.

"And now what have we to say to this age so tormented? What ought we to say to these souls who have confidence in us, and who demand from us Light and Peace? How often has this question overwhelmed the Gospel preacher with the sentiment of his weakness and insufficiency? How often has it made him prostrate himself in his agony at the feet of the Lord? How often torn from him the cry of the prophet--'Ah, Lord God, behold I cannot speak, for I am a child!'

{lxxv}

"Let Christian Science proceed with its work! She has, assuredly, much to do in these days. In the teeth of the affirmations of Positivism and of Materialism let her make her own affirmation. Hers the task to show that the biblical dogmas respecting the origin of the world and of man are infinitely more rational and more scientific than all that in these days men seek to substitute in their place. Hers the task to prove that the supernatural, far from being antagonistic to the science of Nature, is as much called for by Nature as by the sentiment of Religion itself.

"Let Christian Philosophy also accomplish her task. Hers it is to establish the profound harmony which exists between Reason and Faith; hers to show that the systems by which men seek to replace Christianity present to the thought as many difficulties, if not more, than any which follow from the evangelical dogmas. {lxxvi} Hers the task to lay the foundation of a new philosophy with the materials furnished by Revelation, and by the Christian Conscience.

"Let Christian Literature equally accomplish her mission! Let her spread the truth by the means, infinitely diverse, which the progress of the press has placed at her disposal! Let her make herself popular; let her put on all forms to combat error; let her oppose Journal to Journal, Review to Review; and, if it must be so, Novel to Novel! Let her make herself everything to everybody; and follow the adversary upon every field, and seize all his arms.

"And for us Preachers, what have we to do? What this day is our special mission in the special position in which God has placed us?"

{lxxvii}

Having come to this, the particular object of his study and of his Report, made by him to the Evangelical Conference of Nérac, M. Decoppel enters, as to the Mission and actual work of the preachers, into details which although they are full of life, and evince the greatest practical knowledge, apply more especially to the Protestant Churches of France. Finally, he reverts to the general question of Christianity by a concluding remark of general application, but announcing a truth of both practical and urgent importance for all the Christian Churches.

"What is most essential," says he, "is not so much to defend Christianity, as to present it to our age, not as an enemy that comes to anathematize and to combat it, but as a friend that comes to raise it and save it. Beyond a doubt, we must not fear to lay stress upon Christian Truth, and to present it with its most salient angles and its austerest face in advance; but with anathemas and declamations we must have done. What most is necessary is, that we address a word of sympathy to the Age; we must show to it Christianity, I do not say so much in the aspect fitted to inspire love as in the aspect in which it is loving. {lxxviii} Regard St. Paul at Athens. He does not consider himself bound to confound the idolatry of his auditors; he does quite the contrary; he knows how to find in their idolatry itself a _point d'appui_ for the Gospel. Let us do as he did; let us strive, we also, to find these _points d'appui_, those keystones upon which the edifice of faith may in these days be made safely repose. It is more especially true in our country that Christianity is not known for what it is, and the remark applies not only to the lower classes of society, but even to the educated classes, so that when they attack Christianity it is, as it were, an attack upon a thing unknown. The Age is liberal: let us show it that the Gospel is still more liberal, and that its liberality is of the genuine kind. The Age loves science, and demands a rational faith: let us show it that faith is sovereign reason, and cannot but profit by every conquest achieved by science. {lxxix} The Age aspires to make progress in every branch of human activity: let us show it that all genuine progress is contained in the principles of the Gospel."

I make no more citations. I neither examine nor discuss any of the particular ideas, or phrases, or words which these two documents contain: I would solely draw attention to their main and common characteristic. These writings are not only Christian, but uncompromisingly Christian; at the same time, they aim at leading Christianity and Modern Society to understand each other, to accept each other mutually and freely, and to exercise, the one upon the other, such an action as shall be salutary to both. The authors are not authors, or orators, or amateurs in religion, or in philosophy; they are ecclesiastics by profession, belonging to different churches who are entering upon this war, regarded by each both as legitimate and necessary; who are labouring to draw to it the populations placed naturally under their influence; and are hoping, without doubt, that their efforts will be successful.

{lxxx}

I think that they are right both in their hope and their endeavours, and knowing that outside of the groups of persons pledged to particular opinions or sides in the contests of religion and politics, there exists a vast population, uncertain and vacillating, now indifferent, now anxious upon the subject of religious questions and the relations of Christianity to Modern Society, I think that this population, which is, in effect, France, is capable of feeling religious emotions, of being informed and brought back to the great beliefs of Christianity as well as to a sentiment of the natural and necessary agreement between Christian faith and the principles of public Liberty. The profound desire which I feel, and the hope from which I will not part, of this great result, have induced me to give still greater development to these Meditations, and to risk them amidst the events, the issue of which is obscure, which are now crowding upon each other, and amidst questions, passions, and interests, to which such subjects are all very strange. {lxxxi} The more I consider the matter, the more I feel persuaded that France is not so little busied as she would appear to be with religious questions, and that in the midst of her languor and fluctuations she has a secret sentiment of their imperishable grandeur and their practical importance. If this, as I think, is, at bottom, the public disposition, I may consider myself well entitled to command attentive listeners. In the course of my long life, I have seen much and have done somewhat. I have taken part in the world's affairs. I have quitted it, and am no longer anything more than a spectator. For twenty years I have been essaying my tomb. I have gone down into it living, and have made no effort to issue forth again. Not only have I experience of the world, but nothing attaches me to it. {lxxxii} Could I be still of some service to the two great causes, in my eyes but one, the cause of Christian Faith in men's souls, and the cause of Political Liberty in my country, I should await with thankfulness, in the bosom of my seclusion, the dawn of that eternal day which "fools call death," says Petrarch:--

Quel che morir chiaman gli sciocchi.

Guizot.
Paris, _April_, 1868.

{lxxxiii}

Contents.

Page

Preface v

I. -- Christianity and Liberty 1

II. -- Christianity and Morality 52

III. -- Christianity and Science 93

IV. -- Christian Ignorance 128

V. -- Christian Faith 153

VI. -- Christian Life 190

Appendix. -- Observations upon the Work
called "Ecce Homo" 213

{lxxxiv}

{1}

Meditations On Christianity

in its

Relation To The Actual State
Of Society And Opinion.

First Meditation.

Christianity And Liberty.

The passionate longing both of men and of nations in these days for Liberty and Equality, is a fact not only evident but dominant in modern civilization. Sometimes this desire has for its object Liberty only, sometimes Equality only, sometimes both simultaneously. Sometimes the desire is at once intelligent and respectable, sometimes nothing more than a blind and ill-regulated impulse. {2} Sometimes the feeling displays itself in revolutions, in which it develops itself in all its intensity; sometimes it fades away, and subsides amidst the reactions which those very revolutions have, by their calamities and excesses, called forth. At one time men vaunt that the problem is solved, at another they are discouraged, and pronounce it to be insolvable. But whether they vaunt or are discouraged, the passionate desire continues to exist, and the problem ever reappears. Such a state of opinion may be applauded or may be deplored; it may have incense showered upon it or it may be visited with malediction; but to escape from it is an impossibility. It remains a trial which humanity is condemned to pass through; it furnishes it with a task which it is bound to perform.

But it is not only this fact and this problem with which our epoch has to deal; at their side there is another not less important, the solution of which also falls within the mission of the age. Many of the friends of Liberty and Equality regard Christianity, and especially Roman Catholicism, as their greatest enemy. {3} In his moments of perverseness and angry waywardness, Voltaire so treated it. Thousands of men, not only men of intelligence, but a multitude of others, obscure enough, still not deficient in activity, speak and act under the empire of the same idea; at one time brutal, at another hypocritical, the anti-Christian sentiment is at once ardent and far-spread. Is it well founded? Is Christianity, after all, the obstacle to the progress of Liberty and of Equality? Or is it not, on the contrary, rather true that both already owe much to Christianity, and that both require its sanction and its support to ensure their legitimate and durable triumph? The great question of the 19th century remains in suspense, and social order in peril, so long as that other question is not solved.

I meet at every step in the Gospels words such as these--"What shall it profit a man if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?" [Footnote 5]

[Footnote 5: Mark viii. 36, 37.]

{4}

"Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to destroy both soul and body in hell." [Footnote 6] "Go ye into all the world, and preach the Gospel to every creature." [Footnote 7]

[Footnote 6: Matthew x. 28.]

[Footnote 7: Mark xvi. 15.]

The dominant idea in the Gospels is the infinite worth of the human soul, of every human soul. Jesus came to influence and to save souls, all souls without exception,--souls of the powerful and of the obscure, of the rich and poor, learned and ignorant, happy or afflicted. The condition and the salvation of souls is the foundation of the Christian Religion.

The human soul is no mere word, no mere abstraction, no mere hypothesis; the soul is the human being himself, the individual being who feels and thinks, enjoys and suffers, wills and acts, who observes and knows himself, in the complexity of his actual condition, and to whom his destiny in remote futurity is an object of present solicitude. {5} To those who confound soul and body, and see in man only a product, an ephemeral form of matter, I have nothing to say. What have they to do with the words of the Gospel--with the immense value attached to a fugitive shadow, deceived according to them as to its own reality, and only appearing to lose itself forthwith in nonentity? It is Spiritualists and Christians who speak with propriety when they discourse in grand and elevated tones of the human soul; and if they so discourse it is because they see in every human soul a true being, a real and individual man, with the grandeur of man's nature and of man's destiny. What constitutes the essential worth of the human being, of every human being, is, that he is free to act or not to act, and that he is morally responsible how he acts. Man believes essentially in the distinction of moral good and evil and in the obligation which this entails; he believes that he is at liberty to act up to it or not as he pleases, that he is responsible for the use which he makes of his liberty. It is because such is the nature of man, whether his own conduct is in conformity to it or not, that the Gospel exalts man so nigh, and accords to him so sublime a destiny. {6} Philosophers, Christian and anti-Christian too, have made great efforts, in my opinion ill-judged efforts, to solve the problem of man's liberty in relation to God's prescience; the Gospel recognises and proclaims human liberty without troubling itself about the problem of philosophy. The Christian Religion entirely rests upon the fact which it assumes, that man is a free and responsible being. Man's liberty is the point from which Christianity starts in all that she says to humanity, and in every command that she gives to humanity.

Christianity, then, is essentially liberal, in favour of all men, and of them as men; by her elementary and fundamental idea of man's nature, she founds his liberty upon the most solid basis and the broadest right that human thought can conceive. The most daring of the writers on public law never carried to so high a point as the Gospel has done either the native universal dignity of man's nature or the consequences derivable from this fact.

{7}

Christianity does not confine itself to this;--after having laid down the principle of Liberty, it gives to it the practical sanction which Liberty requires: it establishes the right of resistance to oppression. The priests and the chiefs of the synagogue at Jerusalem "commanded them (Peter and John) not to speak at all, nor teach in the name of Jesus;" but Peter and John answered them and said unto them, "Whether it be right in the sight of God to hearken unto you more than unto God, judge ye." [Footnote 8]

[Footnote 8: Acts iv. 18,19.]

Having been again summoned before the high priest, who says to them, "Did not we straitly command you that ye should not teach in this name?" Peter replies, "We ought to obey God rather than men." [Footnote 9]

[Footnote 9: Acts v. 28, 29.]

The multitude joins its acts of violence to the injunctions of the authorities. Stephen, the first Christian Deacon, avows his faith before the multitude, and falls the first martyr to the principle of Christian resistance. [Footnote 10]

[Footnote 10: Acts vii. 59.]

{8}

The most zealous of the persecutors of Stephen, Paul of Tarsus, who had become Christian, is, in his turn, stoned and left for dead by the multitude of Lystra and Iconium; in his turn he resists the multitude, and returns again to Lystra and Iconium, "confirming the souls of the disciples, and exhorting them to continue in the faith," and representing to them that it is by much tribulation that we must enter into the kingdom of God. [Footnote 11] Resistance to oppression is an essential principle of Christianity, and the definitive guarantee of Liberty.

[Footnote 11: Acts xiv. 19, 22.]

It is the peculiar characteristic and honour of Christianity that it derives both the right of resistance to oppression, and the principle of even Liberty itself, not from the temporal and transitory interests of earthly life, but from the moral and eternal interests of the soul. At the same time that it affirms the principle of Liberty and proclaims its consequences, it equally affirms and proclaims the principles and rights of Authority. {9} I have referred to this upon another occasion; when Jesus made that reply to the question of the Pharisees whether it was permissible or not to pay tribute to Caesar, "Render unto Cæsar the things which are Cæsar's; and unto God the things that are God's," he established in principle the distinction between the religious life and civil life, between the Church and the State. Cæsar has no right to intervene with his laws and material force, between the soul of man and his God; and on his side the faithful worshipper of God is bound to fulfil towards Cæsar the duties which the necessity of the maintenance of public order imposes. [Footnote 12]

[Footnote 12: Meditations upon the Essence of Christianity,
p. 278. London: 1864.]

It was by affirming and defending religious liberty, the highest and proudest of all liberties, that modern civilization commenced. The principle and right of liberty once deeply rooted in the soul, the flower and the fruit of this potent germ have strongly developed themselves in the course of ages, and expanded with more or less of promptitude and fecundity, according as the seasons were favourable or unfavourable; but upon the whole, history has confirmed the Gospel.

{10}

Of all the Religions which have appeared in the world, Christianity is the only one which conquered by means of Liberty, and which was founded upon Liberty; the only one which has been able to assume and keep her place amidst the greatest diversity of social institutions, and which in them all, as exigencies required, accepted and supported at one time authority, at another liberty.

Even if I wished, it would be impossible for me in this place to refer to more than the general and evident facts of history. If I remount to the origins of the different religions, I observe that Christianity was the only one which did not appeal to force; she was the only one which did not employ force to issue forth from her cradle and to grow. During more than three centuries she alone combated and conquered her adversaries by vanquishing souls in the name of truth and by the arms of truth. {11} If I interrogate the results, I find that three great religious establishments--Paganism, Bouddhism, and Mahometanism--have held, and, with Christianity, still hold a great place in the world. Paganism, after some fair but brief moments of progress, attained to nothing but the anarchy of the Greek and Roman Republics, and the despotic decay of the Roman Empire. Bouddhism did nothing but generate the fantastic superstitions and the enervating abstractions of a pantheistic mythology, amidst the immobility of the castes and the stagnation of absolute power. Mahometanism carried into every quarter to which she penetrated only the yoke of force, the incurable animosity of races, the sterility of conquest. Christianity alone accepted the spirit of Liberty and Progress where she found it already existing in the soul of man and in human societies, and where she did not find it she awakened it.

Let me not be accused of forgetting that since the triumph of Christianity, oppressive tyrannies and odious persecutions have occurred in, different Christian societies in the name of the Christian faith. {12} No one more than I deplores and detests such facts. They were the work of the sins of men, not of the principles of Christianity, which, far from authorising them, condemns them. Water from the purest source is changed and polluted in its course over the surface of the earth, after it has been exposed to the stormy atmospheric influences. In creating man free, God left him a part and a share in his own destiny and in the events which determine it. Christianity, emanating from God, marks out and combats uncompromisingly all evil desires and bad motives, all the excesses and all the weaknesses of man's selfishness: she has not destroyed them; she did not at once restore innocence to man nor make him a present of virtue: he is bound to labour in the work of his own control and of his own reformation; the Gospel is a Mirror in which, if he looks at himself, he may, it is true, behold the stains upon his soul and upon his life, but those stains proceed from himself, and not from the mirror, which only enables him to see them. {13} When we lay to the charge of the Christian Religion the fatal errors, the unlawful passions and actions which have appeared under its name in the history of Christian Societies, we acquit without reason men, whether princes or nations, learned or ignorant, of the responsibility that weighs upon them; we ignore what Christianity commands and what she forbids; we demand from her that which she has not promised.

Of history thus far. I now confine myself to the present epoch and to the problems which the actual relations of Christianity to Liberty present. What are the principal obstacles at the present day in the way of the establishment of a real and lasting Liberty, and what are the means within our reach to surmount them? In other terms, which express my meaning more exactly, What are our infirmities to retard, what our strength to accelerate, the establishment of a free government? Is Christianity an obstacle to us in this work or a help, an ill or a remedy?

{14}

It is with a profound feeling of sadness that I see eminent men, men truly Christian, incessantly depicting in the most sombre colours society as it now exists, and representing it as only a prey to political and moral diseases now acute, now indolent, as deprived thereby of all title to respect, and of all hope of amelioration, incapacitated at one time for orderly life, at another for Liberty. As for straightforward attacks upon our vices and failings, our errors and shortcomings, I complain not of them however violent: nations as well as individuals require to be often admonished frankly and with severity; the rudeness which shakes them is more salutary than the indulgence which cradles them to sleep. But what I regret and deplore in the attitude and in the language of these worthy Christian Censors, is not that they scrupulously and unsparingly expose prevalent evils, our bad propensities, and our foolish pretensions; but that they ignore what good there is in us, the progress which we make, and the just and salutary results to which we are tending. {15} The simultaneous presence, the profound intermixture, of good and evil, of virtue and vice, of wisdom and folly, is the chronic sore of man and of human societies; this is no new fact, no evil which we are the first to endure and for which we are the first to be responsible; it is the old condition of the world as it appears from the constant testimony of History; each of its ages has incurred and has merited reproaches, not the same, but at least as serious as those laid to the charge of our age; and if we were suddenly transported to any other epoch of the past, it matters not to which, I do not hesitate to affirm that we would not willingly accept that epoch in exchange for our own, nor should we even very much like to contemplate the spectacle. Severity is well, but justice is due to different periods and different conditions of society. In the last hundred years we have gained more, both in morality and in common sense, than we have ever forgotten.

{16}

And here I am met by a question respecting which I will explain my view unreservedly and at once. Society in France has reached its actual condition only by a progressive effort, an advance more or less perceptible, more or less rapid, but not without numerous interruptions and vicissitudes; it has sought to escape in turn from the feudal system, from the pretensions and the selfish contests of the great nobles, from the predominance of the Court, from arbitrariness, from the improvidence and caprices of absolute power. National unity, civil equality, and political liberty have been, throughout the whole course of our history, the objects of our aim and desire. Our greatest thinkers, the actors on the stage of our Politics, the nation itself, with its tendency dimly marked, yet powerful, have constantly proceeded in this direction and towards this object. The Revolution of 1789 was the most violent and most serious explosion of this incessant travail of France. Was it pregnant with fruitful consequences, or is the issue to be now deplored? France believed that she had then gained a great victory, not only for herself, but for all mankind. Did she deceive herself? {17} Have we been for so many centuries proceeding in a good road or in a bad road, towards success or towards delusion? Are we progressing, or are we declining? It is a question upon which eminent men, and men whose opinions are entitled to every respect, are, at the present day, not all of the same opinion; for whereas some persist in a cry of triumph, others give but utterance to gloomy and alarming prognostics.

I have some right to say that no one is more struck, more shocked than I am by the crimes, faults, errors, and follies both of opinion and action generated by this French Revolution; I never hesitated openly to characterise them as, in my opinion, they deserved; indeed the severe contests through which I have had to pass in my public career may, perhaps, in some degree have originated in my sincerity upon this subject. I had to confront many prejudices, and to wound much self-love. I regret no sentiment which I felt, and I retract no language which I used. {18} But in spite of the strong anti-revolutionary opinions which have been attributed to me, I was and still am convinced that, upon the whole, whatever the evil which that Revolution occasioned, and is occasioning, it nevertheless, served the good cause both of the nation and of Humanity; I believe that France and the world will gain by it more than they suffered, or are suffering, and that we are, in the midst of all our trials, still in an æra of progress, and not at the commencement of a decline. I derive motives for my Optimism upon this subject in the sphere of ideas as well as in that of facts. Theoretically the principles of 1789 contain a large share of truth, truth pregnant of consequence, truth superior to the share of error which they contain, and which is, nevertheless, large. Historically the tendency and the travail of opinion which have been for centuries a source to France of incontestable progress in the way of justice, liberty, and social happiness, cannot have become, all of a sudden, a cause of decline. {19} Practically, in spite of all its ills and all its shortcomings, the present century has no cause to dread a comparison with past centuries. There never has been any epoch in the history of French society in which it would have bettered its condition by halting, or to which it should wish to return.

I revert to my question; what perils, what obstacles, do our social institutions and our manners oppose to the establishment of Liberty with effect and upon a lasting footing? Is Christianity of a nature to stand us in good stead, or to hurt us in such a work?

All earnest men, all clear-sighted men, at the present day, whether they are Conservatives or Liberals, Christians or Free-thinkers, Catholics or Protestants, are unanimous in deploring the preponderance of material interests, the thirst for physical and vulgar pleasures, and the habits of selfishness and effeminacy which they generate.

{20}

They are right; we have indeed here an evil greater, when we consider what is the mission of our epoch, than perhaps even those believe it to be who deplore it. The Emperor Napoleon said, in a phrase marked by all the clear and forcible colouring of his habitual language:--"I do not fear conspirators who rise at ten o'clock in the morning, and who cannot do without a fresh shirt." [Footnote 13]

[Footnote 13: "Je ne crains pas les conspirateurs qui se
lèvent à dix heures du matin, et qui ont besoin de mettre une
chemise blanche."]

There is no question of conspirators here, and for the soul to be vigorous it is not essential that the care of the person should be neglected. What concerns those who would be free, whether individuals or nations, is that they should not have their attention essentially absorbed by considerations affecting merely their material prosperity, or their petty personal comforts; they have especially to guard themselves against selfishness and Epicureanism. Whether his tastes be refined or gross, the Epicurean does not readily resign himself to make either effort or sacrifice; but he is not difficult to content if he is permitted to enjoy his pleasures and his repose. {21} Selfishness, even where it is sober and gentle, is a cold and sterile passion, it owes its empire to its success in enervating and lowering a man's nature. Liberty calls for a character of more strength, higher aspirations, greater power of resistance; a state of soul offering freer action to moral sympathy and disinterested motives. It is precisely here that Christianity can supply modern society with that of which it stands in need. Christianity teaches all men, the great and the small, the rich and the poor, not to devote all their lives to material things; she summons them to more elevated regions, and whilst she inspires them with a purer ambition, she opens to them a fairer hope even of happiness. The Christian, whether his station be powerful or humble, and his aspirations ambitious or modest, can never find an exclusive object of attention, or an exclusive motive to action, even in that principle of interest which politicians, using the word in its best sense, vainly imagine to be a panacea. {22} Man, whether towards his fellow-creatures, or on his own account, has another object to pursue, other laws to accomplish, other sentiments to display and to satisfy: he can neither be an Epicurean nor an Egotist.

This is the first and the greatest of the services which Christianity can and does render in our days to every society which aspires to Liberty. I proceed to mention a second service.