Lecture III -- The Explosive Forces

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Before that question can be fairly discussed, it is surely right to consider what form of religion that was which they found working round them in France, and on the greater part of the Continent. The quality thereof may have surely had something to do (as they themselves asserted) with that "sort of rage" with which (to use M. de Tocqueville's words) "the Christian religion was attacked in France."

M. de Tocqueville is of opinion (and his opinion is likely to be just) that "the Church was not more open to attack in France than elsewhere; that the corruptions and abuses which had been allowed to creep into it were less, on the contrary, there than in most Catholic countries. The Church of France was infinitely more tolerant than it ever had been previously, and than it still was among other nations. Consequently, the peculiar causes of this phenomenon" (the hatred which it aroused) "must be looked for less in the condition of religion than in that of society."

"We no longer," he says, shortly after, "ask in what the Church of that day erred as a religious institution, but how far it stood opposed to the political revolution which was at hand." And he goes on to show how the principles of her ecclesiastical government, and her political position, were such that the philosophes must needs have been her enemies. But he mentions another fact which seems to me to belong neither to the category of religion nor to that of politics; a fact which, if he had done us the honour to enlarge upon it, might have led him and his readers to a more true understanding of the disrepute into which Christianity had fallen in France.

"The ecclesiastical authority had been specially employed in keeping watch over the progress of thought; and the censorship of books was a daily annoyance to the philosophes. By defending the common liberties of the human mind against the Church, they were combating in their own cause: and they began by breaking the shackles which pressed most closely on themselves."

Just so. And they are not to be blamed if they pressed first and most earnestly reforms which they knew by painful experience to be necessary. All reformers are wont thus to begin at home. It is to their honour if, not content with shaking off their own fetters, they begin to see that others are fettered likewise; and, reasoning from the particular to the universal, to learn that their own cause is the cause of mankind.

There is, therefore, no reason to doubt that these men were honest, when they said that they were combating, not in their own cause merely, but in that of humanity; and that the Church was combating in her own cause, and that of her power and privilege. The Church replied that she, too, was combating for humanity; for its moral and eternal well-being. But that is just what the philosophes denied. They said (and it is but fair to take a statement which appears on the face of all their writings; which is the one key-note on which they ring perpetual changes), that the cause of the Church in France was not that of humanity, but of inhumanity; not that of nature, but of unnature; not even that of grace, but of disgrace. Truely or falsely, they complained that the French clergy had not only identified themselves with the repression of free thought, and of physical science, especially that of the Newtonian astronomy, but that they had proved themselves utterly unfit, for centuries past, to exercise any censorship whatsoever over the thoughts of men: that they had identified themselves with the cause of darkness, not of light; with persecution and torture, with the dragonnades of Louis XIV., with the murder of Calas and of Urban Grandier; with celibacy, hysteria, demonology, witchcraft, and the shameful public scandals, like those of Gauffredi, Grandier, and Pere Giraud, which had arisen out of mental disease; with forms of worship which seemed to them (rightly or wrongly) idolatry, and miracles which seemed to them (rightly or wrongly) impostures; that the clergy interfered perpetually with the sanctity of family life, as well as with the welfare of the state; that their evil counsels, and specially those of the Jesuits, had been patent and potent causes of much of the misrule and misery of Louis XIV.'s and XV.'s reigns; and that with all these heavy counts against them, their morality was not such as to make other men more moral; and was not--at least among the hierarchy--improving, or likely to improve. To a Mazarin, a De Retz, a Richelieu (questionable men enough) had succeeded a Dubois, a Rohan, a Lomenie de Brienne, a Maury, a Talleyrand; and at the revolution of 1789 thoughtful Frenchmen asked, once and for all, what was to be done with a Church of which these were the hierophants?