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    PROTESTANTISM

    AND

    CATHOLICITY

    COMPARED IN THEIR

    EFFECTS ON THE CIVILIZATION OF EUROPE.


    WRITTEN IN SPANISH

    BY THE REV. J. BALMES.

    TRANSLATED FROM THE FRENCH.

    Second Edition.


    BALTIMORE:
    PUBLISHED BY JOHN MURPHY & CO.
    No. 178 MARKET STREET.
    PITTSBURG: GEORGE QUIGLEY.
    _Sold by Booksellers generally._
    1851.


 ENTERED, according to the Act of Congress, in the year eighteen
 hundred and fifty, by JOHN MURPHY & CO., in the Clerk's Office of the
 District Court of Maryland.




AUTHOR'S PREFACE.


Among the many and important evils which have been the necessary
result of the profound revolutions of modern times, there appears a
good extremely valuable to science, and which will probably have a
beneficial influence on the human race,--I mean the love of studies
having for their object man and society. The shocks have been so rude,
that the earth has, as it were, opened under our feet; and the human
mind, which, full of pride and haughtiness, but lately advanced on a
triumphal car amid acclamations and cries of victory, has been alarmed
and stopped in its career. Absorbed by an important thought, overcome
by a profound reflection, it has asked itself, "What am I? whence do I
come? what is my destination?" Religious questions have regained their
high importance; and when they might have been supposed to have been
scattered by the breath of indifference, or almost annihilated by the
astonishing development of material interests, by the progress of the
natural and exact sciences, by the continually increasing ardour of
political debates,--we have seen that, so far from having been stifled
by the immense weight which seemed to have overwhelmed them, they have
reappeared on a sudden in all their magnitude, in their gigantic form,
predominant over society, and reaching from the heavens to the abyss.

This disposition of men's minds naturally drew their attention to the
religious revolution of the sixteenth century; it was natural that they
should ask what this revolution had done to promote the interests of
humanity. Unhappily, great mistakes have been made in this inquiry.
Either because they have looked at the facts through the distorted
medium of sectarian prejudice, or because they have only considered
them superficially, men have arrived at the conclusion, that the
reformers of the sixteenth century conferred a signal benefit on the
nations of Europe, by contributing to the development of science, of
the arts, of human liberty, and of every thing which is comprised in
the word _civilization_.

What do history and philosophy say on this subject? How has man,
either individually or collectively, considered in a religious,
social, political, or literary point of view, been benefited by the
reform of the sixteenth century? Did Europe, under the exclusive
influence of Catholicity, pursue a prosperous career? Did Catholicity
impose a single fetter on the movements of civilization? This is the
examination which I propose to make in this work. Every age has its
peculiar wants; and it is much to be wished that all Catholic writers
were convinced, that the complete examination of these questions is
one of the most urgent necessities of the times in which we live.
Bellarmine and Bossuet have done what was required for their times; we
ought to do the same for ours. I am fully aware of the immense extent
of the questions I have adverted to, and I do not flatter myself that I
shall be able to elucidate them as they deserve; but, however this may
be, I promise to enter on my task with the courage which is inspired
by a love of truth; and when my strength shall be exhausted, I shall
sit down with tranquillity of mind, in expectation that another, more
vigorous than myself, will carry into effect so important an enterprise.




PREFACE TO THE AMERICAN EDITION.


The work of Balmes on the comparative influence of Protestantism
and Catholicity on European civilization, which is now presented to
the American public, was written in Spanish, and won for the author
among his own countrymen a very high reputation. A French edition
was published simultaneously with the Spanish, and the work has
since been translated into the Italian and English languages, and
been widely circulated as one of the most learned productions of the
age, and most admirably suited to the exigencies of our times. When
Protestantism could no longer maintain its position in the field of
theology, compelling its votaries by its endless variations to espouse
open infidelity, or to fall back upon the ancient church, it adopted
a new mode of defence, in pointing to its pretended achievements as
the liberator of the human mind, the friend of civil and religious
freedom, the patron of science and the arts; in a word, the active
element in all social ameliorations. This is the cherished idea and
boasted argument of those who attempt to uphold Protestantism as a
system. They claim for it the merit of having freed the intellect of
man from a degrading bondage, given a nobler impulse to enterprise
and industry, and sown in every direction the seed of national and
individual prosperity. Looking at facts superficially, or through the
distorted medium of prejudice, they tell us that the reformers of the
16th century contributed much to the development of science and the
arts, of human liberty, and of every thing which is comprised in the
word _civilization_. To combat this delusion, so well calculated to
ensnare the minds of men in this materialistic and utilitarian age, the
author undertook the work, a translation of which is here presented
to the public. "What do history and philosophy say on this subject?
How has man, either individually or collectively, considered in a
religious, social, political, or literary point of view, been benefited
by the reform of the 16th century? Did Europe, under the exclusive
influence of Catholicity, pursue a prosperous career? Did Catholicity
impose a single fetter on the movements of civilization?" Such is the
important investigation which the author proposed to himself, and
it must be admitted that he has accomplished his task with the most
brilliant success? Possessed of a penetrating mind, cultivated by
profound study and adorned with the most varied erudition, and guided
by a fearless love of truth, he traverses the whole Christian era,
comparing the gigantic achievements of Catholicity, in curing the evils
of mankind, elevating human nature, and diffusing light and happiness,
with the results of which Protestantism may boast; and he proves, with
the torch of history and philosophy in his hand, that the latter, far
from having exerted any beneficial influence upon society, has retarded
the great work of civilization which Catholicity commenced, and which
was advancing so prosperously under her auspicious guidance. He does
not say that nothing has been done for civilization by _Protestants_;
but he asserts and proves that _Protestantism_ has been greatly
unfavorable, and even injurious to it.

By thus exposing the short-comings, or rather evils of Protestantism,
in a social and political point of view, as Bossuet and others had
exhibited them under the theological aspect, Balmes has rendered a
most important service to Catholic literature. He has supplied the
age with a work, which is peculiarly adapted to its wants, and which
must command a general attention in the United States. The Catholic,
in perusing its pages, will learn to admire still more the glorious
character of the faith which he professes: the Protestant, if sincere,
will open his eyes to the incompatibility of his principles with the
happiness of mankind: while the scholar in general will find in it a
vast amount of information, on the most vital and interesting topics,
and presented in a style of eloquence seldom equalled.

"The reader is requested to bear in mind that the author was a native
of Spain, and therefore he must not be surprised to find much that
relates more particularly to that country. In fact, the fear that
Protestantism might be introduced there seems to have been the motive
which induced him to undertake the work. He was evidently a man of
strong national as well as religious feeling, and he dreaded its
introduction both politically and religiously, as he considered that it
would be injurious to his country in both points of view. He thought
that it would destroy the national unity, as it certainly did in other
countries.

"A very interesting part of the work is that where he states the
relations of religion and political freedom; shows that Catholicity
is by no means adverse to the latter, but, on the contrary, highly
favorable to it; and proves by extracts from St. Thomas Aquinas
and other great Catholic divines, that they entertained the most
enlightened political views. On the other hand, he shows that
Protestantism was unfavorable to civil liberty, as is evidenced by the
fact, that arbitrary power made great progress in various countries
of Europe soon after its appearance. The reason of this was, that the
moral control of religion being taken away, physical restraint became
the more necessary." The author, on this subject, naturally expresses
a preference for monarchy, it being a cherished inheritance from his
forefathers; but, it will be noticed that the principles which he lays
down as essential to a right administration of civil affairs, regard
the substance and not the form of government; are as necessary under a
republican as under the monarchical system; and, if duly observed, they
cannot fail to ensure the happiness of the people. This portion of the
volume will be read with peculiar interest in this country, and ought
to command an attentive consideration.

In preparing this edition of the work from the English translation by
Messrs. Hanford and Kershaw, care has been taken to revise the whole of
it, to compare it with the original French, and to correct the various
errors, particularly the mistakes in translation. A biographical notice
of the illustrious writer has also been prefixed to the volume, to give
the reader an insight into his eminent character, and the valuable
services he has rendered to his country and to society at large.

BALTIMORE, November 1, 1850.




NOTICE OF THE AUTHOR.


James Balmes was born at Vich, a small city in Catalonia, in Spain,
on the 28th of August, 1810. His parents were poor, but noted for
their industry and religion, and they took care to train him from his
childhood to habits of rigid piety. Every morning, after the holy
sacrifice of mass, his mother prostrate before an altar dedicated to
St. Thomas of Aquin, implored this illustrious doctor to obtain for
her son the gifts of sanctity and knowledge. Her prayers were not
disappointed.

From seven to ten years of age, Balmes applied himself with great
ardor to the study of Latin. The two following years were devoted to a
course of rhetoric, and three years more were allotted to philosophy;
a ninth year was occupied with the prolegomena of theology. Such was
the order of studies in the seminary of Vich. While thus laboring to
store his mind with knowledge, Balmes preserved an irreproachable line
of conduct. Called to the ecclesiastical state, he submitted readily
to the strict discipline which this vocation required, and he was seen
nowhere but under the parental roof, at the church, in some religious
community, or in the episcopal library. At the age of fourteen he was
admitted to a benefice, the revenue of which, though small, enabled
him to complete his education. In 1826, he went to the University
of Cervera, which at that time was the centre of public instruction
in that part of Spain. It numbered four colleges, in all of which
an enlightened piety prevailed, affording the young Balmes a most
favorable opportunity of developing his rare qualities. Here, the frame
and habit of his mind were observable to all, in his deep and animated
look, in his grave and modest demeanor, and in his method of study. He
would read a few pages over a table, his head resting upon his hands;
then, wrapt in his mantle, he would spend a long time in reflection.
"The true method of study," he used to say, "is to read little, to
select good authors, and to think much. If we confined ourselves to
a knowledge of what is contained in books, the sciences would never
advance a step. We must learn what others have not known. During my
meditations in the dark, my thoughts ferment, and my brain burns like a
boiling cauldron."

Devoted to the acquisition of knowledge, he cultivated retirement as
a means of facilitating the attainment of his object. His thirst for
learning was so intense, that it held him under absolute sway, and he
found it necessary at a later period to offer a systematic resistance
to its exclusive demands. Pursuing his favorite method of study,
Balmes remained four years at the University of Cervera, reading no
other works than the Sum of St. Thomas, and the commentaries upon it
by Bellarmine, Suarez and Cajetan. If he made any exception from this
rule, it was in favor of Chateaubriand's _Génie du Christanisme_.
"Every thing," said he, "is to be found in St. Thomas; philosophy,
religion, politics: his writings are an inexhaustible mine." Having
thus strengthened his mind by a due application to philosophical and
theological studies, he proceeded to enlarge his sphere of knowledge
by reading a greater variety of authors. In taking up a work, he first
looked at the table of contents, and when it suggested an idea or fact
which seemed to open before him a new path, he read that part of the
volume which developed this idea or fact; the rest was overlooked.
In this way, he accumulated a rich store of varied erudition. At
the age of twenty-two he knew by memory the tabular contents of an
extraordinary number of volumes; he had learned the French language;
he spoke and wrote Latin better than his native tongue, and had been
admitted successively to the degrees of bachelor and licentiate in
theology. The virtues of his youth, far from having been weakened
by these studies, had acquired greater strength and maturity. As he
approached the solemn period of his ordination, he became still more
remarkable for the gravity and modesty of his deportment. He prepared
himself for his elevation to the priesthood by a retreat of one hundred
days. After his promotion to the sacerdotal dignity, which took place
in his native city, he returned to the University of Cervera, where he
continued his studies, and performed the duties of assistant professor.
Here also he began to manifest his political views; but, always with
that discretion and moderation for which the Spanish clergy have been
with few exceptions distinguished during the last twenty years. At that
period Spain was agitated by two conflicting parties, that of Maria
Christina and the other of Don Carlos. Balmes avoided all questions
which were rather calculated to encourage the spirit of faction than
promote the general interest of the country. In 1835 he evinced this
circumspection in a remarkable degree, when the doctorate which had
been conferred upon him, required him to deliver an address in honor
of the reigning monarch. Maria Christina was then the queen regent,
and civil war was about to commence in the mountains of Catalonia; but
Balmes performed his task without allusion to politics, and without
offending the adherents of either party.

After two years of study at Cervera, where he applied himself to
theology and law, our author returned to Vich, where he determined
to spend four years more in retirement, for the purpose of maturing
his character and knowledge. In this solitude, he devoted himself to
history, poetry and politics, but principally to mathematics, of which
he obtained a professorship in 1837. During all these literary labors,
Balmes was actuated by a lively faith, and a sincere, unassuming piety.
Religious meditation, intermingled with scientific reflections, was
the constant occupation of his mind; he did not neglect, however, the
exterior practices of devotion. Besides the celebration of the holy
sacrifice, he frequently visited the blessed sacrament, and paid his
homage to the B. Virgin in some solitary chapel. The _Following of
Christ_, the _Sum_ of the angelic doctor, and the Holy Scriptures,
were always in his hands, and he took pleasure in reading the ascetic
writers of his own country. In this way did he prepare himself, until
the age of thirty, to become one of the most solid and gifted minds
of our time, and to act the important part to which he was called by
Divine Providence.

The first literary effort of Balmes before the public, was a prize
essay which he wrote on clerical celibacy. This was soon followed by
another production of his pen, entitled "Observations on the Property
of the Clergy, in a social, political, and commercial point of view,"
which was elicited by the clamoring of the revolutionary army under
Espartero for the spoliation of the clergy. The learning, philosophy
and eloquence of the writer in this work, excited the wonder and
admiration of the most distinguished statesmen in the country. Some
months after, he published his "Political Considerations on the
Condition of Spain," in which he had the courage to defend the rights
of both parties in the country, and to suggest means of a conciliatory
nature for restoring public order and tranquillity.

Amidst these political efforts, Balmes did not lay aside his peculiar
functions as a minister of God. The edification of the faithful, the
religious instruction of youth, and the defence of the faith against
the assaults of heresy and rationalism, were constant objects of his
attention. During the same year, 1840, he translated and published
the "Maxims of St. Francis of Sales for every day in the year;" he
also composed a species of catechism for the instruction of young
persons, which was very extensively circulated. At the same