Chapter LXXXVII: Appendix: NOTE (a), p. 289

Quod necesse est homines simul viventes ab aliquo diligenter regi.

Et siquidem homini conveniret singulariter vivere, sicut multis animalium, nullo alio dirigente indigeret ad finem, sed ipse sibi unusquisque esset rex sub Deo summo rege, in quantum per lumen rationis divinitus datum sibi, in suis actibus seipsum dirigeret. Naturale autem est homini ut sit animal sociale, et politicum, in multitudine vivens, magis etiam quam omnia alia animalia; quod quidem naturalis necessitas declarat. Aliis enim animalibus natura præparavit cibum, tegumenta pilorum, defensionem, ut dentes, cornua, ungues, vel saltem velocitatem ad fugam. Homo autem institutus est nullo horum sibi a natura præparato, sed loco omnium data est ei ratio, per quam sibi hæc omnia officio manuum posset præparare, ad quæ omnia præparanda unus homo non sufficit. Nam unus homo per se sufficienter vitam transigere non posset. Est igitur homini naturale, quod in societate multorum vivat. Amplius, aliis animalibus insita est naturalis industria ad omnia ea quæ sunt eis utilia vel nociva, sicut ovis naturaliter extimet lupum inimicum. Quædam etiam animalia ex naturali industria cognoscunt aliquas herbas medicinales, et alia eorum vitæ necessaria. Homo autem horum, quæ sunt suæ vitæ necessaria, naturalem cognitionem habet solum in communi, quasi eo per rationem valente ex universalibus principiis ad cognitionem singulorum, quæ necessaria sunt humanæ vitæ, pervenire. Non est autem possibile, quod unus homo ad omnia hujusmodi per suam rationem pertingat. Est igitur necessarium homini, quod in multitudine vivat, et unus ab alio adjuvetur, et diversi diversis inveniendis per rationem occuparentur, puta, unus in medicina, alius in hoc, alius in alio. Hoc etiam evidentissime declaratur per hoc, quod est proprium hominis locutione uti, per quam unus homo aliis suum conceptum totaliter potest exprimere. Alia quidem animalia exprimunt mutuo passiones suas, in communi, ut canis in latratu iram, et alia animalia passiones suas diversis modis. Magis igitur homo est communicativus alteri, quam quodcumque aliud animal, quod gregale videtur, ut grus, formica, et apis. Hoc ergo considerans Salomon in Ecclesiaste ait: "Melius est esse duos, quam unum. Habent enim emolumentum mutuæ societatis." Si ergo naturale est homini quod in societate multorum vivat, necesse est in hominibus esse, per quod multitudo regatur. Multis enim existentibus hominibus et uno quoque id quod est sibi congruum providente, multitudo in diversa dispergeretur, nisi etiam esset aliquis de eo quod ad bonum multitudinis pertinet, curam habens, sicut et corpus hominis, et cujuslibet animalis deflueret, nisi esset aliqua vis regitiva communis in corpore, quæ ad bonum commune omnium membrorum intenderet. Quod considerans Salomon dicit: "Ubi non est gubernator, dissipabitur populus." Hoc autem rationabiliter accidit: non enim idem est quod proprium, et quod commune. Secundum propria quidem differunt, secundum autem commune uniuntur: diversorum autem diversæ sunt causæ. Oportet igitur præter id quod movet ad proprium bonum uniuscujusque, esse aliquid, quod movet ad bonum commune multorum. Propter quod et in omnibus quæ in unum ordinantur, aliquid invenitur alterius regitivum. In universitate enim corporum, per primum corpus, scilicet celeste, alia corpora ordine quodam divinæ providentiæ reguntur, omniaque corpora, per creaturam rationalem. In uno etiam homine anima regit corpus, atque inter animæ partes irascibilis et concupiscibilis ratione reguntur. Itemque inter membra corporis unum est principale, quod omnia movet, ut cor, aut caput. Oportet igitur esse in omni multitudine aliquod regitivum. (D. Th., Opusc. de Regimine Principum, l. i. cap. 1.)

NOTE (b), p. 290.

Ubi considerandum est, quod dominium, vel prælatio introducta sunt ex jure humano: distinctio autem fidelium et infidelium est ex jure divino. Jus autem divinum quod est ex gratia, non tollit jus humanum quod est ex naturali ratione; ideo distinctio fidelium et infidelium secundum se considerata, non tollit dominium, et prælationem infidelium supra fideles. (2. 2. quest. 10, art. 10.)

NOTE (c), p. 290.

Respondeo dicendum quod sicut supra dictum est (quest. 10, art. 10), infidelitas secundum se ipsam non repugnat dominio, eo quod dominium introductum est de jure gentium, quod est jus humanum. Distinctio autem fidelium et infidelium est secundum jus divinum, per quod non tollitur jus humanum. (2. 2. quest. 12, art. 2.)

NOTE (d), p. 290.

Respondeo dicendum quod sicut actiones rerum naturalium procedunt ex potentiis naturalibus: ita etiam operationes humanæ procedunt ex humana voluntate. Oportuit autem in rebus naturalibus, ut superiora moverent inferiora ad suas actiones per excellentiam naturalis virtutis collatæ divinitus. Unde et oportet in rebus humanis, quod superiores moveant inferiores per suam voluntatem ex vi auctoritatis divinitus ordinatæ. Movere autem per rationem et voluntatem est præcipere; et ideo sicut ex ipso ordine naturali divinitus instituto inferiora in rebus naturalibus necesse habent subjici motioni superiorum, ita etiam in rebus humanis ex ordine juris naturalis et divini, tenentur inferiores suis superioribus obedire. (2. 2. quest. 105, art. 1.)

NOTE (e), p. 291.

Obedire autem superiori debitum est secundum divinum ordinem rebus inditum ut ostensum est. (2. 2. quest. 104, art. 2.)

NOTE (f), p. 291.

Respondeo dicendum quod fides Christi est justitiæ principium, et causa, secundum illud Rom. iii. "Justitia Dei per fidem Jesu Christi;" et ideo per fidem Christi non tollitur ordo justitiæ sed magis firmatur. Ordo autem justitiæ requirit, ut inferiores suis superioribus obediant: aliter enim non posset humanarum rerum status conservari. Et ideo per fidem Christi non excusantur fideles, quin principibus secularibus obedire teneantur. (2. 2. quest. 105, art. 6.)

NOTE (g), p. 291.

Certum est politicam potestatem a Deo esse a quo non nisi res bonæ et licitæ procedunt, et quod probat Aug. in toto fere 4 et 5 libr. de Civit. Dei. Nam sapientia Dei clamat, Proverb. viii.: Per me reges regnant; et infra: Per me principes imperant. Et Daniel ii.: Deus cœli regnum et imperium dedit tibi, &c.; et Daniel iv.: Cum bestiis ferisque erit habitatio tua, et fenum, ut bos comedes, et rore cœli infunderis: septem quoque tempora mutabuntur super te, donec scias quod dominetur Excelsus super regnum hominum, et cuicumque voluerit, det illud. (Bell. de Laicis, l. iii. c. 6.)

NOTE (h), p. 291.

Sed hic observanda sunt aliqua. Primo politicam potestatem in universum consideratam, non descendendo in particulari ad monarchiam, aristocratiam, vel democratiam immediate esse a solo Deo; nam consequitur necessario naturam hominis, proinde esse ab illo, qui fecit naturam hominis; præterea hæc potestas est de jure naturæ, non enim pendet ex consensu hominum, nam velint, nolint, debent regi ab aliquo, nisi velint perire humanum genus, quod est contra naturæ inclinationem. At jus naturæ est jus divinum, jure igitur divino introducta est gubernatio, et hoc videtur proprie velle Apostolus, cum dicit Rom. xiii: Qui potestati resistit, Dei ordinationi resistit. (Ib.)

NOTE (i), p. 292.

Secundo nota, hanc potestatem immediate esse tanquam in subjecto, in tota multitudine, nam hæc potestas est de jure divino. At jus divinum nulli homini particulari dedit hanc potestatem, ergo dedit multitudini; præterea sublato jure positivo, non est major ratio cur ex multis æqualibus unus potius, quam alius dominetur: igitur potestas totius est multitudinis. Denique humana societas debet esse perfecta respublica, ergo debet habere potestatem se ipsam conservandi, et proinde puniendi perturbatores pacis, &c. (Ib.)

NOTE (k), p. 293.

Tertio nota, hanc potestatem transferri a multitudine in unum vel plures eodem jure naturæ: nam Respub. non potest per seipsam exercere hanc potestatem, ergo tenetur eam transferre in aliquem unum vel aliquos paucos; et hoc modo potestas principum in genere considerata, est etiam de jure naturæ, et divino; nec posset genus humanum, etiamsi totum simul conveniret, contrarium statuere, nimirum, ut nulli essent principes vel rectores. (Ib.)

NOTE (l), p. 293.

Quarto nota, in particulari singulas species regiminis esse de jure gentium, non de jure naturæ; nam pendet a consensu multitudinis, constituere super se regem vel consules, vel alios magistratus, ut patet: et si causa legitima adsit, potest multitudo mutare regnum in aristocratiam, aut democratiam, et e contrario ut Romæ factum legimus.

Quinto nota, ex dictis sequi, hanc potestatem in particulari esse quidem a Deo, sed mediante consilio, et electione humana, ut alia omnia, quæ ad jus gentium pertinent, jus enim gentium est quasi conclusio deducta ex jure naturæ per humanum discursum. Ex quo colliguntur duæ differentiæ inter potestatem politicam, et ecclesiasticam: una ex parte subjecti, nam politica est in multitudine, ecclesiastica in uno homine tanquam in subjecto immediate; altera ex parte efficientis, quod politica universe considerata est de jure divino, in particulari considerata est de jure gentium; ecclesiastica omnibus modis est de jure divino, et immediate a Deo. (Ib.)

NOTE (m), p. 294.

In hac re communis sententia videtur esse, hanc potestatem dari immediate a Deo ut auctore naturæ, ita ut homines quasi disponant materiam et efficiant subjectum capax hujus potestatis; Deus autem quasi tribuat formam dando hanc potestatem. Cita a Cajet. Covar. Victor. y Soto. (De Leg. l. iii. c. 3.)

NOTE (n), p. 294.

Secundo sequitur ex edictis, potestatem civilem, quoties in uno homine, vel principe reperitur, legitimo, ac ordinario jure, a populo, et communitate manasse, vel proxime vel remote, nec posse aliter haberi, ut justa sit. (Ibid. cap. 4.)

NOTE (o), p. 294.

Defensio Fidei Catholicæ et Apostolicæ adversus Anglicanæ sectæ errores, cum responsione ad apologiam pro juramento fidelitatis et præfationem monitoriam serenissimi Jacobi Angliæ Regis, Authore P. D. Francisco Suario Gratanensi, e Societate Jesu, Sacræ Theologiæ in celebri Conimbricensi Academia Primario Professore, ad serenissimos totius Christiani orbis Catholicos Reges ac Principes.

Lib. 3. De Primatu Summi Pontificis, cap. 2. Utrum Principatus politicus sit immediate a Deo, seu ex divina institutione.

..... In qua rex serenissimus non solum novo, et singulari modo opinatur, sed etiam acriter invehitur in Cardinalem Bellarminum, eo quod asseruerit, non regibus authoritatem a Deo _immediate_, perinde ac pontificibus esse concessam. Asserit ergo ipse, regem non a populo, sed _immediate_ a Deo suam potestatem habere; suam vero sententiam quibusdam argumentis, et exemplis suadere conatur, quorum efficaciam in sequenti capite expendemus.

_Sed quamquam controversia hæc ad fidei dogmata directe non pertineat_ (_nihil enim ex divina Scriptura, aut Patrum traditione in illa definitum ostendi potest_), nihilominus diligenter tractanda, et explicanda est. Tum quia potest esse occasio errandi in aliis dogmatibus; tum etiam quia prædicta regis sententia, prout ab ipso asseritur et intenditur, nova et singularis est, et ad exaggerandam temporalem potestatem, et spiritualem extenuandam videtur inventa. Tum denique quia sententiam illustrissimi Bellarmini _antiquam, receptam, veram, ac necessariam esse censemus_.

NOTE (p), p. 295.

R. P. Hermanni Busembaum Societatis Jesu Theologia Moralis, nunc pluribus partibus aucta a R. P. D. Alphonso de Ligorio Rectore majore congregationis SS. Redemptoris; adjuncta in calce operis, præter indicem rerum, et verborum locupletissimum, perutili instructione ad praxim confessariorium Latine reddita.

Lib. 1, Tract. 2. De legibus, cap. 1. De natura, et obligatione legis. Dub. 2.

104. Certum est dari in hominibus potestatem ferendi leges; sed potestas hæc quoad leges civiles a natura nemini competit, nisi communitati hominum, et ab hac transfertur in unum, vel in plures, a quibus communitas regatur.

NOTE (q), p. 295.

Theologia Christiana Dogmatico-Moralis Auctore P. F. Daniele Concina ordinis Prædicatorum. Editio novissima, tomus sextus, de Jure nat. et gent., &c. Romæ, 1768.

Lib. 1. De Jure natur. et gent., &c. Dissertatio 4, De leg. hum. C. 2.

Summæ potestatis originem a Deo communiter arcessunt scriptores omnes. Idque declaravit Salomon, Prov. viii. "Per me reges regnant, et legum conditores justa decernunt." Et profecto quemadmodum inferiores principes a summa majestate, ita summa majestas terrena a supremo Rege, Dominoque dominantium pendeat necesse est. Illud in disputationem vocant tum theologi, tum jurisconsulti, sit ne a Deo proxime, an tantum remote hæc potestas summa? Immediate a Deo haberi contendunt plures, quod ab hominibus neque conjunctim, neque sigillatim acceptis haberi possit. Omnes enim patres familias æquales sunt, solaque œconomica in propias familias potestate fruuntur. Ergo civilem politicamque potestatem, qua ipsi carent, conferre aliis nequeunt. Tum si potestas summa a communitate, tanquam a superiore, uni, aut pluribus collata esset, revocari ad nutum ejusdem communitatis posset; cum superior pro arbitrio retractare communicatam potestatem valeat; quod in magnum societatis detrimentum recideret.

Contra disputant alii, et _quidem probabilius ac verius_, advertentes omnem quidem potestatem a Deo esse; sed addunt, non transferri in particulares homines immediate, sed mediante societatis civilis consensu. Quod hæc potestas sit immediate, non in aliquo singulari, sed in tota hominum collectione, docet conceptis verbis S. Thomas 1. 2. qu. 90. art. 3 ad 2. et qu. 97. art. 3 ad 3 quem sequuntur Dominicus Soto, lib. 1. qu. 1. art. 3. Ledesma 2. Part. qu. 18. art. 3. Covarruvias in pract. cap. 1. Ratio evidens est: quia omnes homines nascuntur liberi, respectu civilis imperii; ergo nemo in alterum civili potestate potitur. Neque ergo in singulis, neque in aliquo determinato potestas hæc reperitur. Consequitur ergo in tota hominum collectione eamdem extare. Quæ potestas non confertur a Deo per aliquam actionem peculiarem a creatione distinctam; sed est veluti proprietas ipsam rectam rationem consequens, quatenus recta ratio præscribit ut homines in unum moraliter congregati, expresso aut tacito concensu modum dirigendæ, conservandæ, propugnandæque societatis præscribant.

NOTE (r), p. 296.

Hinc infertur, potestatem residentem in principe, rege, vel in pluribus, aut optimatibus, aut plebeiis, ab ipsa communitate aut proxime, aut remote proficisci. Nam potestas hæc a Deo immediate non est. Id enim nobis constare peculiari revelatione deberet; quemadmodum scimus, Saulem et Davidem electos a Deo fuisse. Ab ipsa ergo communitate dimanet oportet.

Falsam itaque reputamus opinionem illam quæ asserit, potestatem hanc immediate et proxime a Deo conferri regi, principi, et cuique supremæ potestati, excluso Reipublicæ tacito, aut expresso consensu. Quamquam lis hæc verborum potius quam rei est. Nam potestas hæc a Deo auctore naturæ est, quatenus disposuit, et ordinavit ut ipsa Respublica pro societatis conservatione, et defensione, uni, aut pluribus supremam regiminis potestatem conferret. Immo facta designatione imperantis, aut imperantium, potestas hæc a Deo manare dicitur, quatenus jure naturali, et divino tenetur, societas ipsa parere imperanti. Quoniam reipsa Deus ordinavit ut per unum, aut per plures hominum societas regatur. Et hac via omnia conciliantur placita: et oracula Scripturarum vero in sensu exponuntur. Qui resistit potestati, Dei ordinationi resistit. Et iterum: Non est potestas nisi a Deo: ad Rom. viii. Et Petrus Epist. 1, cap. ii. Subjecti igitur estote omni humanæ creaturæ propter Deum: sive Regi, &c. Item Joan. xix. Non haberes potestatem adversum me ullam, nisi tibi datum esset desuper. Quæ, alia testimonia evincunt, omnia a Deo, supremo rerum omnium moderatore, disponi, et ordinari. At non propterea humana consilia, et operationes excluduntur; ut sapienter interpretantur S. Augustinus tract. 6, in Joan. et lib. 22. cont. Faustum, cap. 47, et S. Joannes Chrysostomus Hom. 23, in Epist. ad Rom.

NOTE (s), p. 296.

Quinam possint ferre leges? Dico 1. Potestas legislativa competit communitati vel illi, qui curam communitatis gerit. (Ibid. art. 3. 0.)

Prob. 1. Ex Isidoro L. 5. Etymol. C. 10 et refertur C. Lex, Dist. 4. ubi dicit: Lex est constitutio populi, secundum quam majores natu simul cum plebibus aliquid sanxerunt. (Ibid. in art. 1. 0.)

Prob. 1. Ratione. (Ibid. 0.) Illius est condere legem, cujus est prospicere bono communi; quia, ut dictum est, leges feruntur propter bonum commune: atqui est communis, vel illius, cui curam communitatis habet, prospicere bono communi: sicut enim bonum particulare est finis proportionatus agenti particulari, ita bonum commune est finis proportionatus communitati, vel ejus vices gerenti; ergo. Confirmatur: (Ibid. ad 2.) lex habet vim imperandi et coercendi; atqui nemo privatus habet vim imperandi multitudini et eam coercendi, sed sola ipsa multitudo, vel ejus Rector: Ergo. (Tract. de Legi. Art. 4.)

NOTE (t), p. 296.

Dices: Superioris est imperare et coercere; atqui communitas non est sibi superior: Ergo R. D. Min. Communitas, sub eodem respectu considerata, non est sibi superior, C. Sub diverso respectu, N. Potest itaque communitas considerari collective, per modum unius corporis moralis, et sic considerata est superior sibi consideratæ distributive in singulis membris. Item potest considerari vel ut gerit vices Dei, a quo omnis potestas legislativa descendit, juxta illud Proverb. Per me reges regnant, et legum conditores justa decernunt; vel ut est gubernabilis in ordine ad bonum commune: primo modo considerata est superior et legislativa; secundo modo considerata est inferior et legis susceptiva.

NOTE (u), p. 297.

Quod ut clarius percipiatur, observandum est hominem inter animalia nasci maxime destitutum pluribus tum corporis cum animæ necessariis, pro quibus indiget aliorum consortio et adjutorio, consequenter eum ipsapte natura nasci animal sociale: societas autem quam natura, naturalisve ratio dictat ipsi necessariam, diu subsistere non potest, nisi aliqua publica potestate gubernetur; juxta illud Proverb. Ubi non est gubernator, populus corruet. Ex quo sequitur, quod Deus, qui dedit talem naturam, simul ei dederit potestatem gubernativam et legislativam, qui enim dat formam, dat etiam ea, quæ hæc forma necessario exigit. Verum, quia hæc potestas gubernativa et legislativa non potest exerceri a tota multitudine; difficile namque foret, omnes et singulos simul convenire toties quoties providendum est de necessariis bono communi, et de legibus ferendis; ideo solet multitudo transferre suum jus seu potestatem gubernativam, vel in aliquos de populo ex omni conditione, et dicitur Democratia; vel in paucos optimates, et dicitur Aristocratia; vel in unum tantum, sive pro se solo, sive pro successoribus jure hæreditario, et dicitur Monarchia. Ex quo sequitur, omnem potestatem esse a Deo, ut dicit Apost. Rom. xiii. immediate quidem et jure naturæ in communitate, mediate autem tantum et jure humano in Regibus et aliis Rectoribus: nisi Deus ipse immediate aliquibus hanc potestatem conferat, ut contulit Moysi in populum Israel, et Christus SS. Pontifici in totam Ecclesiam.

_Hanc potestatem legislativam_ in Christianos, _maxime justos, non agnoscunt, Lutherani et Calvinistæ, secuti in hoc Valdenses, Wicleffum, et Joan. Hus damnatos in Conc. Constant. sess. 6. can. 15. Et quamvis Joannes Hus eam agnosceret in principibus bonis, eam tamen denegabat malis, pariter ideo damnatus in eodem Concil. sess. 8._

NOTE (x), p. 297.

Compendium Salmatic. authore R. P. F. R. Antonio a S. Joseph olim Lectore, priore ac examinatore Synodali in suo collegio Burgensi, nunc procuratore generali in Romana Curia pro Carmelitarum Discalceatorum Hispanica Congregatione. Romæ, 1779. Superiorum permissu. Tractatus 3, De Legibus, cap. 2. De potestate ferendi leges.

Punctum 1. De potestate legislativa civili.

Inq. 1. An detur in hominibus potestas condendi leges civiles? R. Affirm. constat ex illo Prov. viii. Per me reges regnant, et legum conditores justa decernunt. Idem patet ex Apost. ad Rom. xiii. et tanquam de fide est definitum in Conc. Const. sess. 8, et ultima. Prob. ration. quia ad conservationem boni communis requiritur publica potestas, qua communitas gubernetur: nam ubi non est gubernator, corruet populus, sed nequid gubernator communitatem nisi mediis legibus gubernare: ergo certum est dari in hominibus potestatem condendi leges, quibus populus possit gubernari. Ita D. Th. lib. i. de regim. princip. c. 1 et 2.

Inq. 2. An potestas legislativa civilis conveniat principi immediate a Deo? R. omnes asserunt dictam potestatem habere principes a Deo. Verius tamen dicitur, non _immediate_ sed _mediante_ populi consensu illam eos a Deo recipere. Nam omnes homines sunt in natura æquales, nec unus est superior, nec alius inferior ex natura, nulli enim dedit natura supra alterum potestatem, sed hæc a Deo data est hominum communitati, quæ judicans rectius fore gubernandum per unam vel per plures personas determinatas, suam transtulit potestatem in unam, vel plures, a quibus regeretur, ut ait D. Th. 1. 2. q. 90. a. 3. ad. 2.

Ex hoc naturali principio oritur discrimen regiminis civilis. Nam si Respublica transtulit omnem suam potestatem in unum solum, appellatur Regimen Monarchicum; si illam contulit Optimatibus populi, nuncupatur Regimen Aristocraticum; si vero populus, aut Respublica sibi retineat talem potestatem, dicitur Regimen Democraticum. Habent igitur Principes regendi potestatem a Deo, quia supposita electione a Republica facta, Deus illam potestatem, quæ in communitate erat, Principi confert. Unde ipse nomine Dei regit, et gubernat, et qui illi resistit, Dei ordinationi resistit, ut dicit Apost. loco supra laudato.

INDEX.

Abbon, a monk--his poem on the siege of Paris, 241.

Abelard, account of, 401;
error of M. Guizot with regard to him, 402;
document proving this, 486.

Abuses, checked by the Church, 422.

Adhemar, his chronicle, 241.

Adon, Archbishop of Vienne--his work on universal history, 241.

Adrian (Pope) protects the marriages of slaves, 113;
his doctrine on the right of slaves to marry, 113.

Agde, Councils of, 103;
ibid. decree against those who refused to be reconciled, 176.

Aix-la-Chapelle, Council of, enjoins bishops to found hospitals to
contain all the poor that their revenues can support, 188.

Albigenses described, 252.

Alphonsus (of Ligouri), on power of making laws, 295.

Amat (Don Felix), his false political theory, 333;
ibid. on resistance to government, 471.

Ambrose (St.), conduct of towards the Emperor Theodosius, 178;
sells the sacred vessels to redeem slaves, 432.

Anabaptists, excesses committed by, in Germany in the 16th century, 197.

Angers, Council of, its decree against acts of violence, 176.

Anselm (St.), writings of, 403;
ibid. on St. Paul to the Romans, 459;
extracts from, showing his way of viewing religious matters, 485;
intellectual movement in the Church within the limits of faith, 486;
he anticipates Descartes' demonstration of the existence of a God, 485.

Arabians, their civilization described, 237;
probability that they were indebted to the eastern monasteries for
much of their knowledge, 237;
the connexion between their science and that of antiquity may yet be
found, 237.

Arbogen, Council of, forbids church burial to be given to pirates,
ravishers, &c., 182.

Aristocracy in the 16th century, consisted of the nobles and clergy, 348;
differences between them, 349;
intermediate class between the throne and the people, 349.

Aristotle, immoral doctrine of, 443;
his views on public education, 443;
his absurd interference of the State in domestic matters, 443;
his doctrines reformed by Christianity, 351.

Arles, Council of, its decree against feuds, 177.

Armagh, Council of, 109;
ibid. frees all the English slaves, 437.

Association, a favorite principle of Catholicity, 189.

Atheism, tendency towards, in the 17th century, 61.

Augustin (St.), his description of paganism, 89;
his noble sentiments on slavery, 111;
remarkable passages from, on political forms, 390;
on the name Catholic being given to the true Church only, 422.

Author, declaration of, 419.

Authority in religion, tendency towards, in the 17th century, 61.

Avignon, Council of, its decree in favor of the truce of God, 181.

Aymon (of Aquitaine), writes the history of the French, 241.

Barbarians, those who invaded the Roman Empire described, 122;
their real condition, 444;
their laws and manners, 447.

Barcelona, councillors of, their bold language to the king of Spain, 340;
its trades-associations described by Capmany, 477.

Bayle, dictionary of, described, 63; its effects, 63.

Bellarmine, doctrine of, on the divine law, 291;
on the civil power, 292;
on the distinction between political and ecclesiastical power, 293;
vindication of, 294.

Benedict (St.), described, 238;
his monastic institute, 238.

Beneficence, public, unknown to the ancients, 184;
was the work of Christianity, 184;
it required permanent institutions, 184;
they were conceived and founded by the Church, 185;
institutions of, founded by Catholicity, 185;
they require the support of Christian charity, 189.

Bernard (St.), observations on, 409.

Beza, evidence of, against Protestantism, 423.

Bible, why forbidden in the vulgar tongue in Spain, 215.

Bible Societies, effects of, 64.

Billuart, F., on the right of making laws, 296;
on the origin of society and the civil power, 296.

Bishops, slaves of, set free at their death by decree of Council, 108.

Bonald, on the Esprit des Lois, 186;
his doctrines, 283.

Boneuil, Council of, described, 106.

Bossuet, his negotiations with Leibnitz to re-unite the Churches, 61;
school of, 283;
his Universal History the first great work on the philosophy of
history, 418.

Brentzen, testimony of, to the incredulity prevailing among the early
reformers, 429.

Brescia, Arnauld of, troubles excited by, 251.

Bruis (Pierre de), his iconoclastic fanaticism, 251.

Buchanan, his remark on the degradation of women wherever Christianity
does not prevail, 136.

Bull-fights, those of Spain discussed, 174.

Busenbaum, on the power of making laws, 295.

Bull (Cœna Domini) containing an excommunication against those who
levy excessive taxes, 360.

Cæsar (J.), on the manners of the Germans and Britons, 153.

Calmet, on St. Paul to the Romans, 461.

Calvin, intolerance of, 421;
his vulgar abuse, 421;
evidence of, in favor of the Pope, 423.

Calvinism, as connected with democracy, 355.

Capmany on the trades-corporations of Barcelona, 477.

Carranza, trial of, 212;
its duration, 212;
carried to Rome, 212;
his dying declaration, 212;
conduct of Philip II. towards him, 213;
causes of his trial, 213;
nature of his writings, 214;
his reason why the Scriptures in the vulgar tongue were forbidden in
Spain, 215.

Cassian, his account of the origin of religious institutions, 223.

Cathari, the, described, 251.

Catholicity, its doctrines always the same, 65;
its past services to society, and what may be expected from it for
the future, 73;
its progress in several countries of Europe, 74;
not opposed to the true spirit of liberty, 80;
its effects on European civilization, 80;
was strong in the west and weak in the east, 81;
importance of the unity produced by it for the safety of Europe amid
perils, 81;
degraded condition of society when it appeared, 90;
not opposed to the feeling of individuality, but promotes it, 131;
the elevation of woman due to it alo ne, 135, 155;
places women on an equality with men, 135;
mistake of its opponents, 149;
its institutions falsely assailed by Protestants and philosophers, 147;
its exertion in favor of beneficence impeded by Protestantism, which
compelled it to stand on its defence, 188;
unfairly treated with regard to tolerance, 190;
its doctrine with respect to errors of the mind, 200;
was the work of God, 256;
its fertility in resources, 257;
its charity, 257;
its true doctrines with regard to the civil power, 323;
its relations with the people, 353;
its relations with liberty, 357;
its effects on the development of the intellect, 392;
effects of its principle of submission to authority, 393;
effects of the same on the sciences, 393;
ancient and modern philosophy compared with it, 395;
its morality, 397;
its revealed dogmas, 397;
is not opposed to true philosophy, 397;
compared with Protestantism with respect to learning, universities,
&c., 412;
its unity and concert, 423;
its services against slavery.--(See _Slavery_.)

Celchite, Council of, 109.

Celibacy, influence of that of the clergy in preventing an hereditary
succession, according to Guizot, 351;
what would have happened without it, 352.

Censors, among the ancients, they took the place of religious
authority, 161.

Chalons, Council of, 108.

Chalons-sur-Saone, Council of, excommunicates those who fight within
the precincts of churches, 176.

Chanoinesses, enjoined by the Council of Aix to keep an hospital for
poor women, 188.

Charity, its effects on toleration, 192.

Charles V., why released from his oath by the Pope, 210.

Chateaubriand, writings of, described, 71;
describes Zachary as selling himself as a slave to buy the liberty
of a husband for his wife and children, 104;
extract from, on the effects of Catholicity and Protestantism, 415.

Chivalry, its relations with women, 150;
did not elevate them, but found them elevated by Christianity, 151.

Christ, all his miracles beneficent, 184;
his whole life spent in doing good, 184.

Christians, the early, their constancy in martyrdom, 224;
they seek asylums for retirement and prayer in the deserts, 224.

Christianity, effects of, on society, 67;
effects produced by its appearance, 88;
opposes slavery, 102;
could not endure the savage heroism of the Romans, 104;
development of the moral life by means of, 134;
was unknown to the ancients, 134;
the effects which would have followed from the loss of its influence
on Europe, 134;
ideas of some modern philosophers with regard to it, 156;
how it is embodied in Catholicity, 156;
its progress in the early ages described, 230;
its effects on the invading barbarians, 235.

Church, the Catholic, services of, to society, in combating the
fatalist doctrines of the Reformation, 68;
her opposition to slavery, 102;
she protects the freedom of newly emancipated slaves, 103;
consecrates manumission by having it performed in the churches, 103;
protects slaves recommended to her by will, 103;
allows her sacred vessels to be sold to redeem slaves, 104;
gives letters of recommendation to emancipated slaves, 105;
causes tending to promote slavery with which she had to contend, 105;
she makes a law enabling those who had been compelled to sell
themselves as slaves to recover their liberty by paying back the
price, 106;
she allows her ministers to give their liberty to slaves belonging
to her, while she forbids other property to be alienated, 108;
summary of her measures for the abolition of slavery,
114--(see _Councils_);
its abolition due to her alone, 114;
reforms marriage, 136;
preserves its sanctity, 137;
great evils thereby prevented, 137;
her unity in doctrines and fixity in conduct not inconsistent with
progress, 145;
her struggles with the corrupted Romans and savage barbarians, 176;
decrees of her Councils against animosities, 176;
her persevering efforts, 177;
treats kings and great men as severely as the lowly, 177;
her boldness in checking the crimes of kings, 178;
her interference in civil affairs of old justified by the
circumstances of the times, 182;
her Councils protect the weak--viz. clergy, monks, women, merchants
and pilgrims--against the strong, 182;
her exertions in favor of the vanquished in war, 183;
she preserves unity of faith, and founds institutions for doing
good, 185;
what she would have done for the cure of pauperism if the
Reformation had not plunged Europe into revolutions and
reactions, 188;
encourages the aristocracy of talent, 361;
service which she did to the human mind by opposing the spirit of
subtlety of the innovators, 407;
her interference in the management of hospitals, 449.

Churches, the Protestant, only the instruments of the civil power, 186.

Cicero, on the necessity of religion to the State, 316.

Civilization, that of Europe during the 16th century not owing to
Protestantism, 82;
characteristics of that of modern Europe described, 115;
compared with ancient and modern non-Christian civilization, 116;
its superiority owing to Catholicity, 117;
may be reduced to three elements--the individual, the family, and
society, 117;
its universal progress impeded, and unity broken, by
Protestantism, 260.

Clement, St. (Pope), passage from, on Christians selling themselves as
slaves to redeem their brethren, 104.

Clergy, the effects on society of their power and influence, 175;
fatal effects of the diminution of their political influence in the
16th century, 370;
advantages which might have resulted from it to popular
institutions, 373;
their relations with all the powers and classes of society, 373.

Clermont, Council of, its decree in favor of the truce of God, 181.

Coblentz, Council of, 106.

Concina (P.), on the origin of power, 295;
how it exists in governments, 296.

Conduct, firmness of, its powerful effects in the world, 145.

Conscience, the public, described, 157;
that of Europe contrasted with that of ancient times, 159;
how influenced by the Church, 160;
both illustrated by the story of Scipio, 165;
the former was formed by Catholicity alone, 166.

Conscience, the individual, described, 158.

Constance, Council of, its doctrine on the murder of kings, 336.

Cornelius a Lapide, on St. Paul to the Romans, 460.

Cortes, severe measures of that of Toledo against the Jews, 205;
decline of, in Spain, 331.

Cottereaux, excesses of, 252.

Councils of the Church, their influence on political laws and
customs, 360;
canons of, which improve the condition of slaves, 430;
check all attempts against the liberty of the enfranchised slaves
of the Church, or who had been recommended to her by will, 431;
undertake that the Church will defend the liberty and property of
the freed who have been recommended to her, 431;
make the redemption of captives the first care of the Church, and
give their interests precedence over her own, 432;
excommunicate those who attempt to reduce men into slavery, 433;
declare those who make Christians slaves to be guilty of homicide, 434;
ordain that those who have sold themselves as slaves shall recover
their liberty by repaying the price, 434;
protect the slaves belonging to Jews, 434;
provide means for their becoming free, 434;
forbid Jews to acquire new Christian slaves, 435;
ordain that if a master gives meat to a slave on a fasting day, the
latter becomes free, 435;
forbid Jews to hold Christian slaves at all, 435;
forbid Christian slaves to be sold to Jews or pagans, 435;
or to be sold out of the kingdom of Clovis, 436;
severely condemn clerics who sell their slaves to Jews, 436;
command bishops to respect the liberty of those freed by their
predecessors, 436;
they mention the power given to bishops to free deserving slaves,
and fix the sum which they may give them to live on, 436;
exempt them from the general
rule, that alienations made by bishops who leave nothing of their
own must be restored, 436;
ordain that when a bishop dies, all his slaves shall be set at
liberty, and that at the funeral each bishop or abbot may set three
slaves free, giving them three solidi each, 436;
free all the English slaves in Ireland, 437;
forbid slaves of the Church to be exchanged for others, 437;
grant liberty to slaves who wish to embrace the monastic life, with
proper precautions to prevent abuses, 437;
check the abuse of ordaining slaves without the consent of their
masters, 437;
allow parish priests to select some clerics from the slaves of the
Church, 438;
allow slaves to be ordained, having been first freed, 438.

Crusades vindicated, 242.

Cyprian (St.), on the redemption of captives, 432.

De Maistre on the word "catholic," 422;
on general Councils, 480;
compares the conduct of the Popes with that of other rulers, 484.

Democrats, difference between ancient and modern, 130.

Democracy, its alliance with kings against the aristocracy, 303;
notion formed of, in the 16th century, 350;
two kinds of, 364;
their progress in the history of Europe, 365;
their characters, 366;
their causes and effects, 366;
historical facts with regard to, in France, England, Sweden,
Denmark, and Germany, 367.

Descartes, his demonstration of the existence of God anticipated by
St. Anselm, 486.

Divorce, consequences of the facility of, in Germany, according to
M. de Staël, 139.

Divines, spirit of the writings of the old Catholic, compared with
that of modern writers, 288.

Doctrines, their effects on society, 311;
those prevalent in the 16th century with regard to democracy, 350;
those prevalent in political matters in Europe before the appearance
of Protestantism compared with those of the school of the 18th
century and those of modern publicists, 374.

Dominicans, their exertions in favor of the native Americans, as
stated by Robertson, 441.

East, the, injury caused there by breaking unity in religion, 235.

Elvira, Council of, its decree in favor of slaves, 100.

England, policy of, towards Spain, 76.

Eon, his fanatical delusion, 251.

Epaone, Council of, 100.

Erigena, account of, 400.

Errors, those of the mind not always innocent, 200.

Error described, 70.

Europe, characteristics of her civilization, 116;
condition of, in the 13th century, 245 et seq.;
singular contrasts therein, 246;
struggle between barbarism and Christianity there, 247;
instances of great and good principles sometimes abused in
practice, 247;
barbarism therein improved by religion, and religion disfigured by
barbarism, 248;
effects of the crusades, 249;
increasing power of the commonalty, 249;
decline of the feudal system, 249;
power of great ideas, 250;
critical epochs, 250;
great agitation prevailing, and horrible doctrines spread, among the
people at that time, 250--(see _Tanchème_, _Eon_, _Cathari_,
_Vaudois_, _Albigenses_);
what she would have done for civilization if she had not been
impeded by Protestantism, 261;
her condition when it appeared, 261;
great increase of power and development of mind, 262;
divisions occasioned by it, 262;
the nations thereof require religious institutions for organizing
beneficence and education on a large scale, 277;
state of, at the end of the 15th century, 344;
social movement at that time, 344;
its causes, 344;
its effects and object, 345;
development of the industrial classes there, 354;
this took place under the influence of Catholicity alone, 385;
picture of, from the 11th century to the 14th, 382;
religion and the human mind there, 404;
intellectual condition of the nations of modern, distinguished from
that of those of antiquity, 405;
causes which have accelerated it among the former, 406.

Eximeno, letter of, on the sciences, 425.

Facts, consummated, how they are to be treated, 333.

Faith, unity of, not adverse to political liberty, 388.

Forms, political, their value, 357.

Francis I. (of France), his opinion on the necessity of expelling the
Moors from Spain, 210.

Francis, St. (de Sales), his list of titles given to the Popes, 423.

Franks, their custom of going armed to church forbidden by Councils, 176.

Free-will, its denial discarded by Protestants themselves, 68;
its effects, 68;
its noble results, 134;
supported by Catholicity against the Reformation, 135.

Gambling, passion of, described, 142.

Games, public, those of the Romans prohibited by the Christian
Church, 175.

Gerbet (l'Abbé), his excellent refutation of Lammenais' doctrines, 338.

Germans, manners of the ancient, described by Tacitus, 152; why
embellished by him, 153;
are but little known to us, 154;
their struggles with the Romans, 154.

Gibbon, testimony of, to the merits of Bossuet's History of the
Variations, 421.

Gilles (St.), Council of, its decree in favor of the truce of God, 179.

Gironne, Council of, in favor of the truce of God, 180.

Glaber (Monk), of Cluny, his history of France, 241.

Gotti (Cardinal), doctrines of, on the origin of power, 295.

Gouget (l'Abbé), on Catholic Hebrew studies, 413.

Government, three principles of--monarchy, aristocracy, and
democracy, 344.

Governments, revolutionary ones are cruel in self-defence, not being
based on right, 128;
right of resistance to _de facto_ ones, 330;
falsehood of the theory which imposes the obligation of obeying them
merely as such 331;
difficulties on this point explained, 332.

Grace, effects of the Catholic doctrine of, 234.

Gratian, merit of his literary labors, 241.

Gregory (Pope), passage from, 108;
frees two slaves of the Roman Church, 436;
his reason why Christians liberated their slaves, 436.

Gregory III. (Pope), on selling slaves to the pagans for sacrifice, 435.

Gregory IX. (Pope), his decretals on slavery, 109;
against the hereditary succession of the clergy, 352.

Gregory XVI. (Pope), his apostolic letters against the slave trade, 438.

Grotius, his servile doctrine on the civil power, 323;
his evidence in favor of Catholicity, 424.

Gruet, his incredulity and execution, 429.

Guibert, historical labors of, 241.

Guizot, on the effects of the Church upon slavery, 113;
his doctrine of the personal independence of individuals among the
barbarians stated and discussed, 119;
true theory thereon, 121;
incoherence of his own doctrines, 124;
cause of his error, 125;
his acknowledgment with regard to the reformation and liberty, 343;
extract from, shewing that the clergy were not a caste, 351;
an opinion of, refuted, 399;
extract from, shewing the immense superiority of the Church to the
barbarians in legislation, 447;
documents shewing his error with respect to Abelard, 486.

Hacket, fanaticism of, 427.

Harlem, Mathias, mad fanaticism of, 426.

Heresy, held a sin by the Catholic Church, 200.

Heretics, characteristics of those of the early ages, 425.

Herman, preaches the murder of all priests and magistrates, 426.

Hermandad, charter of, between the kingdoms of Leon and Castile, for
the preservation of their liberties, 475.

History, difficulties in its study, 248;
necessity of taking into account times and circumstances of events
therein, 248.

Hobbes, his false theory of society, 304;
his servile doctrine, 323.

Honor, principle of, in monarchies, according to Montesquieu, 161.

Horace, on the origin of society, 462.

Hospitals, destroyed by Henry VIII. in England, 185;
Catholic bishops the protectors and inspectors of, 187;
laws made respecting them by the Church, 187;
attached to monasteries and colleges in the middle ages, 449;
superintended by the bishops, 449;
their property protected by being considered as belonging to the
Church, 449.

Hugh of St. Victor, historical labors of, 241.

Humility, its effects with regard to toleration, 193.

Ideas, irreligious ones cannot be confined to theory, but enter on the
field of practice, 70;
destroy themselves, 71;
power of, 169;
they are divided into those that flatter the passions, and those
that check them, 170;
they require an institution to preserve and enforce them, 170;
how they became corrupted among mankind before Christianity, 170;
how effected by the press, 171;
their natural progress, 171;
their rapid succession in modern times, 171.

Impiety allies itself with liberty or despotism to suit its
purpose, 388.

Incredulity in Europe the fruit of Protestantism, 60;
spirit of, has lost much of its strength, 70.

Independence, personal, feeling of, existed among the Greeks and
Romans, 124.

Indifference, religious, in Europe, the fruit of Protestantism, 60.

Individual, the, how absorbed by the state among the ancients, 127;
fatal effects of the complete annihilation of the feelings of
respect for, in society, 129;
witnessed among nations not Christians, 129.

Individuals, how the freedom of, was fettered among the ancient
republics, 130;
every thing ruled by the state, 130.

Inquisition, the, misrepresentations with regard to that of Spain, 203;
its duration may be divided into three periods, 205;
appeals from it to Rome, 207;
indulgence of the latter, 203;
interference of the Popes to soften the rigours of, 203;
mildness of that of Rome, 203;
no case of capital sentence pronounced by it, 203;
rigours of that of Spain in the time of Philip II. caused by the
Protestants themselves, 214;
compels a preacher to retract who, in the presence of Philip II.,
had maintained that kings have absolute power over their
subjects, 218;
became milder with the spirit of the age, 218;
remarks thereon, 452;
appellants to Rome from, forbidden to return to Spain under pain of
death by pragmatic sanction of Ferdinand and Isabella, 454;
how affected by the policy of the Spanish kings, 455;
the latter earnestly endeavoured to have the judgment in Spain made
final, without appeal, which the Popes refused, 455;
affected impartiality of writers with regard to it, 455.
See _Perez_, _Puigblanch_, _Villanueva_, _Llorente_, and _Jomtob_.

Institutions, religious, opposed by Protestantism and philosophers, 219;
their importance and connexion with religion herself, 221;
have survived the attempts made to destroy them, 221;
their nature described, 222;
their object, 222;
are perfectly conformable to the spirit of the Christian religion, 223;
their commencement, according to Cassian, 223;
have always existed in the Church from the time of Constantine, 223;
conduct of the Popes towards them, 224;
their accordance with the Gospel precepts, 225;
their effects on the human mind, 226;
their services and necessity, 227;
their necessity for the salvation of society, 275;
not inconsistent with the improvements of modern times, 280;
historical view of them, 458;
_coup d'œil_ at their origin and development, 458-9.

Institutions, free, injured by Protestantism, 363.

Institutions, their study, 248;
necessity of understanding the times when they existed, 248.

Intellect, the, its development, how affected by Catholicity, 392;
influence thereof upon, historically examined, 393;
its relations with religion, 404;
its development among the nations of Europe different from that of
those of antiquity, 405;
causes that have hastened its development in Europe, 405;
origin of the spirit of subtlety, 406;
service rendered to it by the Church in opposing the subtleties of
the innovators, 403;
its progress from the eleventh century to our times, 412;
different phases, 412.

Intolerance, that of some irreligious men, 194;
of the Romans, 196;
of the pagan emperors, 196;
has continued from the establishment of Christianity by the state,
in various forms, down to the present time, 196;
recent instances of it, 196;
case of France examined, 197;
doctrine which condemns all intolerance with regard to doctrines
and actions discussed and refuted, 198;
consequences which would flow from it, 198;
would produce impunity for crimes, 198;
civil and religious, distinguished, 450;
mistaken by Rousseau, 450;
its existence in ancient and modern times held by some
Protestants, 451.

Irreligion, spirit of, has lost much of its strength, 70.

Isabella, part taken by, in the establishment of the Inquisition in
Spain, 205.

Jansenists, the, described, 62.

Jerome, (St.), on the name Catholic not being given to heretics, 422.

Jesuits, importance of, in the history of civilization, 268;
their eminent services, 269;
error and contradiction of M. Guizot in their regard, 270;
false charges against, 271.

Jews, the slaves of, protected by decrees of Councils, 107;
struggle between truth and error among, 170;
how the truth was preserved, 170;
their avarice, 206;
popular hatred against, 206;
atrocities charged against them by the people, 207;
pragmatic sanction of Ferdinand and Isabella with regard to, 454;
law of Philip II. against, 455.

John de Ste. Marie, extracts from, on Christian politics, 463.

Jomtob, Nathaniel, his work called _The Inquisition Unveiled_, 456;
his prejudice and vulgar abuse, 456.

Judaizers pursued by the Inquisition, 209.

Justin, on martyrdom, 132;
his _Apology_, 286.

Justinian gives bishops the control of hospitals, 450.

Kings, inviolability of, 337;
greatest increase of the power of, in Europe, dates from the
appearance of Protestantism, 363.

Knowledge, state of, when Christianity appeared, 85;
sterility of, in creating social institutions, 85.

Laborers, protected by the Council of Rheims, 182.

Lacordaire (l'Abbé) on the Spanish Inquisition, 210.

Lamennais (l'Abbé), his attempt to ally Catholicity with extreme
democracy, 131;
his doctrines on government compared with those of St. Thomas, 338.

Las Casas, exertions of, in favor of the native Americans related by
Robertson, 442.

Lateran, general Council of, confirms the truce of God, 181;
eleventh general Council of, forbids the maltreatment of monks,
clergy, pilgrims, merchants, peasants, and the shipwrecked, 182.

Law, the divine, false interpretation of, 284;
St. John Chrysostom on, 285;
according to Bellarmine, 291.--See _St. Thomas_, _Suarez_, _Gotti_,
_Busenbaum_, _Liguori_, _Billuart_, _and the Compendium
Salmaticense_.

Law.--See _St. Thomas_.

League, the Hanseatic, described, 354.

Legislation, that of Rome described, 86;
was probably influenced by Christianity, 86.

Leibnitz, his negotiations with Bossuet to re-unite the Churches, 61;
his theological system contains the chief dogmas of Catholicity, 424.

Lepers, ordered to be maintained at the expense of the Church, 187.

Lerida, Council of, excludes those at variance from the body and blood
of Christ, 176;
decrees seven years' penance against infanticide, 184.

Leyden, John of, his excesses at Munster, 426.

Liberty, a word ill understood, 79;
examples of, 79;
how limited, 79;
Catholicity favorable to its true spirit, 80;
true nature of, 228;
according to Catholic doctors, 311;
political freedom owes nothing to Protestantism, 352;
Catholicity favorable to it, 352;
why it has fallen into bad repute with some, 362;
considered in relation to religious intolerance, 382;
cannot subsist without morality, 389;
remarkable passage from Augustin on the subject, 390.

Lillebonne, Council of, enforces the truce of God, 180.

Llandaff, Council of, 177.

Llorente, his History of the Inquisition, 457;
his attempt to introduce schism and heresy into Spain, 457;
his misrepresentation, 457;
burns a portion of the documents belonging to the Inquisition of
Madrid, 457.

London, Council of, 106.

Louis of Bavaria, the doctrine that the imperial power comes
immediately from God maintained by the princes of the empire in his
time, 462.

Love, passion of, its effects, 143;
how treated by Catholicity and Protestantism, 144;
advantages of the course pursued by the former, 145.

Luther, his opinion on polygamy, 138;
effects which his doctrines would have had, had they been proclaimed
sooner, 138;
his intolerance towards the Jews, 209;
specimens of his violence, grossness, and intolerance, 421;
his evidence against Catholicity, 423;
his interview with the Devil, 425;
infidel passages from his writings, 428.

Lyons, Council of, 105;
Council of, see _Lepers_;
poor men of, described, 251.

Mâcon, Councils of, 104.

Manichees, unusual severities exercised towards, 204;
description of, 252.

Manners, gentleness of, one of the characteristics of European
civilization, 172;
wherein it consists, 172;
exists in advanced societies, 172;
not found in young nations, 172;
did not exist among the Greeks and Romans, 173;
causes of this, 173;
their excessive corruption among the ancients, 445.

Mariana, his popular doctrines, 312;
on the liberties of Spain, 481.

Marquez, P., on the disputes between rulers and their subjects, 482;
on the levying of taxes, and the right of rulers over the property
of their subjects, 483.

Marriage, doctrines of Catholicity and Protestantism with regard to,
compared, 136;
importance of guarding the sanctity of, 139;
not admitted as a sacrament by Protestantism, 139;
different conduct of Catholicity and Protestantism with regard to, 140.

Martyrs, heroism of the Christian, 132.

Matha, John of, one of the founders of the Order of the most holy
Trinity for the Redemption of Captives, 259.

Mathematics, obscurity of their first principles, 425.

Melancthon, his complaints against the other Reformers, 421;
superstitions of, 426.

Merchants protected by Councils, 182.

Merida, Council of, 100.

Missions, their unity broken by Protestantism, 260;
injury thereby done to them, 263;
what they might have effected had it not appeared, 263;
what united efforts effected in earlier times, 264;
need of, on a large scale, for the conversion of the heathen, 265;
zeal displayed by the Church in the promotion of, in latter times, 266;
powerful means for promoting at the command of Rome before unity was
broken, 266.

Monarchy, why hereditary is preferable, 143;
idea formed of, in the sixteenth century, 346;
application thereof, 347;
in what it differed from despotism, 347;
what it was in the sixteenth century, 347;
its relations with the Church, 348;
when necessary in Europe, 356;
different character of, in Europe and Asia, 357;
passage from De Maistre on, 358;
institutions for limiting it, 358;
it acquired strength in the sixteenth century, 361;
prevailed over free institutions, 362;
causes of this, 370.

Monasteries, those in the east established in imitation of the
solitaries, 235;
causes of their decline, 235;
services they might have rendered to literature, 236;
what they did for knowledge, 236;
those of the west established, 238;
their effects, 238;
property rendered sacred, 239;
their property, 239;
their claims thereto, 239;
their improvements, 240;
encouragement given to the country life, 240;
their services to Germany, France, Spain, and England, 240;
great men they produced, 240;
their services to science and letters, 240;
their civilizing effects, 242;
new forms assumed by them in the twelfth and thirteenth centuries, 242;
their objects, 243;
benefits they conferred on mankind, 243.

Monks, protected by Councils, 180.

Monogamy not owing to climate, 138.

Montaigne on the Reformation, 61;
his infidel sentiments changed at his death, 429.

Montanus, Arias, employed by Philip II. to collect books and MSS., 218.

Montesquieu on the principle of honor in monarchies, 162;
that of virtue in republics, 161;
he is bound by his theory, 165;
on the destruction of monasteries and hospitals in England by
Henry VIII., 185;
his doctrine with regard to the latter, 186.

Montpellier, Council of, its decrees to secure peace, 181.

Moors, the, dread of their power in Spain, 205;
papal bull in favor of, 209;
law of Philip III., expelling them, 454.

Napoleon and the Spanish nation, 331.

Narbonne, Council of, its decree in favor of
the truce of God, 179.

Nationality, importance of, 76.

Nicholas, a fanatic who taught that it was good to continue in sin
that grace might the more abound, 427.

Nuns, protected by the Council of Rouen, 181.

Obedience, motives of, founded on the will of God, 97.

Olive trees, why protected by the Council of Narbonne, 180.

Opinions, the rapid succession of, in modern times, 171.

Opinion, public, influence of, on morals, 163.

Orange, Council of, its decree in favor of slaves, 103.

Orders, the religious-military described, 242;
the mendicant ditto, 252;
the necessity for the latter, 253;
their popular nature, 254;
their influence, 254;
were the work of God, 254;
their relations with the Pontiffs, 256;
those for the redemption of captives, 257;
visions inspiring them, 259;
their founders, 259.

Orleans, Council of, its decree in favor of slaves, 100, 103, 107;
forbids any one to be armed at church, 176;
protects hospitals, 187;
the poor and prisoners, 187.

Oxford, Council of, its decree against robbers, 182.

Pacts, 298.

Paganism described by St. Augustin, 89.

Palafox, on the duties of kings, princes, and magistrates, 321;
on taxes and tyranny, 483.

Palentia, Council of, protects the defenceless, 182.

Papin, evidence of, in favor of Catholicity, 424.

Paris, trades-union of, 354.

Passions, the, differently treated by Catholicity and by
Protestantism, 140;
why so active in times of public disturbance, 143.

Patrick, (St.), Council of, 105.

Paul, (St.), his Epistle to the Romans, 459.

Peasants.--See _Lateran_.

Penance, efficacy of the sacrament of, 167.

Perez, on the condemnation of a preacher for absolutist doctrines by
the Inquisition of Spain, 455.

Peter, (St.), of Arbues, his murder by the Jews not a proof of the
unpopularity of the Inquisition, 207;
tumult occasioned thereby, 207.

Peter, (St.), Nolasco, founds the Order of Mercy for the Redemption of
Captives, 259.

Philanthropy, inadequate for works of beneficence without Christian
Charity, 189.

Philosophers, the irreligions of the last century preferred pagan to
Christian institutions, 161.

Philosophy, schools of, can destroy but not create, 171.

Philip II. of Spain did not institute the Inquisition, but continued
it, 210;
why so much attacked by Protestants, 210;
probability that the attempts made to introduce Protestantism into
Spain in his time would succeed, owing to the circumstances of the
times, 211;
his conduct to Carranza, 213;
his services to Catholicity, 215;
general feeling in his reign with regard to cruel punishments very
different from the present, 217;
his patronage of literature, 218;
his letter to Arias Montanus, 456.
--See _Inquisition_.

Pilgrims protected by Councils, 181.

Pitt, anecdote of, 76.

Pius II. (Pope), his apostolic letters against slavery, 439.

Pius VII. (Pope), interposes to abolish the slave trade, 441.

Plato, immoral doctrines of, 422.

Polygamy, not the effect of climate, 138.

Poor, the, regulations of Councils in favor of, 187.

Popes, the, services they rendered to society by preserving the
sanctity of marriage, 137;
support the truce of God, 181;
their attempts to mitigate the rigour of the Spanish Inquisition, 208;
appoint judges of appeal, 208;
their intolerance compared with the tolerance of Protestantism, 208;
their temporal powers, 340;
doctrines of theologians with regard to them in case they should
fall into heresy, 342;
nature, origin, and effects of their temporal power, 386;
list of titles given to, in ancient times, 423.

Power, origin of, 284;
the paternal, considered with regard to the civil, 286;
the latter, according to Bellarmine, resides _immediately_ in the
people, 292;
divine origin of, 298;
violence of, when illegitimate, 303;
_mediate_ and _immediate_ transmission of, 305;
this distinction important in some respects and unimportant in
others, 306;
why Catholic divines have so zealously supported the _mediate_, 308;
faculties of the civil, 317;
calumnies of the opponents of the Church on this point, 317;
resistance to the civil, 324;
comparison between Catholicity and Protestantism on this point, 327;
vain timidity of some minds on this point, 324;
obedience to the civil, taught by Catholicity when legitimate, 325;
civil distinguished from spiritual, 326;
conduct of Catholicity and Protestantism with respect to the
separation of the two, 326;
the independence of the spiritual, a guarantee for the liberty of
the people, 326;
doctrines of St. Thomas on obedience to the civil, 328;
doctrines of St. Thomas, Bellarmine, Suarez, &c. on resistance to
the civil, in extreme cases, 338.

Preaching, that of Protestantism without authority, 167.
--See _Protestantism_.

Prebendaries, bound to give a tenth of their fruits to an hospital, 188.

Press, the effects of, on opinions, 171.

Prisoners, exertions of the Church in favor of, 187.

Protestantism, present condition of, 64;
attempts to preserve itself by violating its fundamental principle, 64;
causes of its continuance, 64;
has almost entirely disappeared as a fixed creed, but remains as a
body of sects, 65;
its positive doctrines repugnant to the instinct of civilization, 68;
its essential principle one of destruction, 69;
can boast only of its ruins, 69;
was the work of human passions, and not of God, 69;
effects which even its partial introduction into Spain would
produce, 74, 76, 78;
advantages of the practice of preaching preserved by, 90, 166;
its preaching is without authority, 167;
its doctrine with respect to errors of the mind, 199;
effects which its introduction into Spain would have produced, 216;
would have broken the unity of the Spanish monarchy, 216;
is opposed to vows and celibacy, 219;
its appearance, 262;
its effects in breaking the unity of European civilization, 262;
divided the missionaries among themselves, 263;
disastrous effects of, 267;
exalts the temporal power at the expense of the spiritual, 308;
its relations with liberty, 343;
real state of the case on this point, 344;
its origin aristocratic, 355;
not favorable to the poor, 355;
has contributed to destroy free institutions, 363;
fearful state of Europe after it appeared, 369;
political doctrines prevailing in Europe before its appearance
compared with those of modern publicists and the school of the
eighteenth century, 374;
has prevented the homogeneity of European civilization, 375;
historical proofs, 376;
compared with Catholicity with regard to learning, criticism, the
learned languages, the foundation of universities, the progress of
literature and the arts, mysticism, high philosophy, metaphysics,
morals, religious philosophy, and the philosophy of history, 412;
evidences against, from Luther, Melancthon, Calvin, Beza, Grotius,
Papin, Puffendorf, and Leibnitz, 423;
its superstition and fanaticism, 425;
bad faith of its founders, 428;
passages proving this, 428;
progress of infidelity soon after its appearance proved from Luther,
Brentzen, Gruet, and Montaigne, 428.

Puffendorf, his false theory of society, 304;
evidence of, against Protestantism, 423.

Puigblanch.--See _Jomtob_.

Punishments, right of inflicting capital, derived from God, 300;
cannot come from pacts, 300;
mildness of, among barbarian nations not a proof of civilization but
of indifference to crime, 447;
immense superiority of the legislation of the Church with respect
to, according to M. Guizot, 447.

Regulus, virtue bordering on ferocity, 104.

Religion, always existed in some shape among the greater part of
mankind, 66;
power of, in Spain, 76;
condition of, when Christianity appeared, 84;
atrocities committed in the name of, by Catholics and Protestants, 204;
importance of, to the civil power, 311;
corruption of, among the ancients, 445.

Revolutions, those of modern times, 389;
difference between that of the United States of America and that of
France, 389.

Rheims, Councils of, 104;
commands that the clergy, monks, women, travellers, laborers, and
vine-dressers shall be respected during war, 182;
protects the poor, 187.

Robertson.--See _Dominicans_ and _Las Casas_.

Romans, the, their savage heroism not tolerated by the mild spirit of
Christianity, 104;
futile attempts made to imitate them, 128;
their manners effeminate without being gentle, 173.

Rome, legislation of, 86;
how affected by Christianity, 86;
vice of her political organization, 87;
Council of, its decrees in favor of slaves, 109;
the court of, endeavors to mitigate the severity of the Spanish
Inquisition, 208;
mildness of the Inquisition at Rome compared with that in other
places, 208;
no instance of a capital sentence having been pronounced thereby, 208;
the decline and fall of the empire of, 229.

Roscelin described, 400;
compared with St. Anselm, 407.

Rouen, Council of, its decree in favor of the truce of God, 181.

Rousseau, doctrines of, 282;
his appeal to the passions, 288;
his _Contrat Social_, 299;
his misrepresentation of Catholicity, 450;
doctrines of his _Contrat Social_, 451;
his intolerance, 451.

Saavedra, his popular doctrines, 313.

Salamanca, Compendium of, on the transmission of power by the people's
consent, 295.

Sciences, the natural and social compared, 85.

Scipio, story of, 165.

Self-defence, right of, alleged as a plea for the intolerance of
governments, 202.

Seneca, on the worship of the gods, 316.

Sigebert, historical labors of, 241.

Slaves, their large numbers among the ancients, 91;
their numbers at Athens, Sparta, Rome, and in the eastern
countries, 91;
opinions of Plato and Aristotle regarding them, 91;
their treatment, 91;
dangers from their numbers, 91;
their rebellions, 92;
their immediate emancipation impracticable, 93;
the Church did all that could be done in their favor, 94;
difficulties she had to contend with in their emancipation, 94;
conduct, designs, and tendencies of the Church favorable to them, 94;
their natural inferiority to freemen proclaimed by the heathen
philosophers, 95;
their natural equality with them inculcated by the Scriptures and
the Church, 97;
motives for their obedience, 97; their ill-treatment, 98;
spirit of hatred and revolts thereby caused, 98;
St. Paul's instructions to them, 98;
power of life and death possessed over them by their masters, and
cruelties exercised, 99;
scene from Tacitus, 99;
St. Paul intercedes for one of them, 100;
ill-treatment of them forbidden by Councils of the Church, 100;
she substitutes public trial for private vengeance in their
regard, 101;
the clergy forbidden to mutilate them, 101;
she condemns to penance those who put them to death of their own
authority, 101;
she protects those newly emancipated, 103;
those of the Church not allowed to be sold or exchanged, 109;
those who embrace the monastic state are freed by decree of the
Council of Rome, 109;
abuse thereof, 109;
were raised to the priesthood, but not until they had been freed, 110;
prevalence of the abuse of ordaining slaves without the consent of
their masters, 110;
the Church protects their marriages, and forbids them to be
dissolved by their masters, 113.--See _Councils_.

Slavery, the offspring of sin, 112.

Society, will always be either religious or superstitious, 67;
modern, described, 72;
its progress, 82;
condition of, when Christianity appeared, 84;
present state of, 274;
administration alone not adequate to its wants 276;
principle of charity required, 276;
physical means of restraining the masses of, 278;
moral means required, 280;
origin of, according to St. Thomas, 289;
not the work of man, 291;
not to be saved by strict political doctrines, without religion and
morality, 314;
why modern conservative schools are powerless in preserving it, 315;
struggle therein between the three elements, monarchy, aristocracy,
and democracy, 369.

Solitaries, the early, described, 231;
numbers of, 231;
influence of, in spiritualising ideas and improving morals, 232;
overcome the difficulties of the luxurious and enervating climate, 234;
great men who received their inspirations from them, 234.

Spain, effects which the partial introduction of Protestantism would
have produced there, 74, 76, 77;
power of religious ideas there, 76;
peculiar manner in which revolutionary ideas have come into
operation there, 77;
has not yet obtained the government which she requires, 78;
effects of the loss of her national unity, 78;
her intolerance in religious matters not so great as it has been
represented, 218;
bold language used there with regard to politics, 312;
industrial progress therein, 354;
Catholicity and politics there, 377;
real state of the question, 377;
causes of the ruin of her free institutions, 378;
ancient and modern freedom, 378;
_Communeros_ of Castile, 379;
policy of her rulers, 380;
Ferdinand, Ximenes, Charles V., and Philip II., 381.

Stephen, (Abbot), his account of the excesses committed by the
Manichees in France, 252.

Suarez, on the origin of power, 294;
his reply to King James I. of England, 294;
on the disputes between subjects and their rulers, 473.

Subtlety, spirit of, in the middle ages, its causes, 406.

Tacitus, scene from, of cruelty to slaves, 99;
on the ancient Germans with regard to women, 152;
his description of their manners, why embellished, 152.

Tact, value of, 171.

Tanchème, excesses of, 250.

Telugis, Council of, ordains the truce of God, 180.

Tertullian, apology of, 286.

Theodosius, the emperor, excluded from the Church by St. Ambrose, for
the slaughter at Thessalonica, 178.

Theories, rapid succession of, in modern times, 171.

Theresa, St., extracts from the visions of, 427.

Thierry, M., his history of the Conquest of England by the Normans, 120.

Thomas, St., of Aquin, extract from, on the origin of society, 289;
on the Divine law, 290;
his definition of law, 319;
his doctrines with regard to laws and royal power, 319;
on obedience to laws, 328;
utility of his dictatorship in the schools in the middle ages to the
human mind, 411;
passages from, on the duties of rulers and subjects, 470;
his doctrines on the forms of government, 480.

Times, superiority of the primitive, has been exaggerated, 422.

Toledo, Councils of, 103, 107, 108, 111.

Toleration, how misunderstood and misrepresented, 190;
prejudices against Catholicity with regard to, 190;
principle of, considered, 191;
in religious men is the produce of two principles, charity and
humility, 191;
illustrations, shewing how they are affected by intercourse with the
world on this point, 192;
that of some irreligious men, 194;
considered in society and governments, 194;
its existence in society not owing to the philosophers, 195;
its causes, 195; principle of universal, discussed, 196.

Tours, Council of, ordains that the poor shall be supported in their
own town or parish, 187.

Trades-corporations, origin and salutary effects of, 477.

Trades-union.--See _Paris_.

Trajan, the emperor, 6000 gladiators slain at his games, 174.

Transubstantiation, discussion with regard to, in consequence of the
philosophy of Descartes, 397.

Trent, Council of, gives bishops the power of visiting hospitals, 449.

Troja, Councils of, promote the truce of God, 180.

Truce of God described, 179;
established by Church Councils, 179;
supported by Popes, 180.

Truth, described, 69.

Tubuza, Council of, establishes the truce of God, 179.

Unbelievers, doctrines of, with regard to errors of the mind, 200.

Universities, those founded by Catholicity, 414.

Vaison, Council of, decree of, in favor of foundlings and against
infanticide, 184.

Valois, Felix of, one of the founders of the Order of the Most Holy
Trinity for the Redemption of Captives, 259.

Vaudois, described, 252.

Verneul, Council of, 105.

Villanueva, prejudice and egotism of, 457.

Vine-dressers, protected by the Council of Rheims, 182.

Virginity, respected by the ancients, &c., but not by Protestantism, 146;
how important that it should be respected, 146;
not injurious to the state, 147;
its effects on the female character, 149.

Visions, (see _Orders_);
effects of, 259;
those of Catholics, 427.

Vives, Louis, on human knowledge, 424.

Voltaire described, 63;
extract from, on the importance of the morals of courts to
society, 137.

Vows, vindication of religious, 228;
those of chastity in the early ages of the Church, 458.

Widows, their vows of chastity in the early ages of the Church, 458.

Witmar, a German monk, his chronicles much esteemed 241;
used by Leibnitz, 241.

Women, degraded condition of, among the ancients, 136, 441;
their elevation due entirely to Catholicity, 136, 156;
how affected by chivalry, 150;
their elevation falsely ascribed to the ancient Germans, 151;
protected by Councils, 182.

Worms, Council of, excommunicates those who refuse to be reconciled, 177.

Zeballos, P., on Christian politics and Naboth's vineyard, 467.

Ziegler, a Lutheran, an ardent defender of the immediate communication
of temporal power, 463.

Zonarus, on charitable establishments, 187.

Zuinglius, his phantom, 426.

THE END.

* * * * *

Transcriber's Notes

Obvious typographical errors have been silently corrected.

Hyphenation and accents have been standardised.

Apart from the items mentioned below all other spellings and punctuation are as in the original.

Develop and develope, idealog(y/ist) and ideolog(y/ist) are used interchangeably in the book. They have been standardised to the standard modern spelling of develop and ideology.

Variations in the use/spelling of derivatives of the Latin propius (pages 473a, 474a and 490a), while possibly incorrect, have been left as published as they seem unlikely to be typographical errors.

Zuinglius/Zwinglius. The former spelling is used in the body of the book and the latter in the notes. This has not been changed.

A note on notes: upper case references [A] refer to conventional footnotes, lower case references [a] refer to the endnotes in the appendix, numeric references [1] refer to the main endnotes.

The reference to note 1 in the original reads "(See note at the end of the vol.)" the [1] has been added to improve clarity and uniformity.

The quotation on page 313: 'What absolute monarch in Europe would approve of one of his high functionaries expressing the origin of power after the manner of our immortal Saavedra? "It is from the centre of justice," says he, "that the circumference of the crown has been drawn. The latter would not be necessary, if we could dispense with the former.' is missing a closing quote. as it may be absent from 'drawn.' or 'former.' it has not been corrected.

Entries for NOTES, APPENDIX and INDEX have been added to the table of contents.