Название | The History of England (Vol. 1-5) |
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Автор произведения | Томас Бабингтон Маколей |
Жанр | Документальная литература |
Серия | |
Издательство | Документальная литература |
Год выпуска | 0 |
isbn | 4064066380724 |
About a hundred years after the rising of the Council of Constance, that great change emphatically called the Reformation began. The fulness of time was now come. The clergy were no longer the sole or the chief depositories of knowledge The invention of printing had furnished the assailants of the Church with a mighty weapon which had been wanting to their predecessors. The study of the ancient writers, the rapid development of the powers of the modern languages, the unprecedented activity which was displayed in every department of literature, the political state of Europe, the vices of the Roman court, the exactions of the Roman chancery, the jealousy with which the wealth and privileges of the clergy were naturally regarded by laymen, the jealousy with which the Italian ascendency was naturally regarded by men born on our side of the Alps, all these things gave to the teachers of the new theology an advantage which they perfectly understood how to use.
Those who hold that the influence of the Church of Rome in the dark ages was, on the whole, beneficial to mankind, may yet with perfect consistency regard the Reformation as an inestimable blessing. The leading strings, which preserve and uphold the infant, would impede the fullgrown man. And so the very means by which the human mind is, in one stage of its progress, supported and propelled, may, in another stage, be mere hindrances. There is a season in the life both of an individual and of a society, at which submission and faith, such as at a later period would be justly called servility and credulity, are useful qualities. The child who teachably and undoubtingly listens to the instructions of his elders is likely to improve rapidly. But the man who should receive with childlike docility every assertion and dogma uttered by another man no wiser than himself would become contemptible. It is the same with communities. The childhood of the European nations was passed under the tutelage of the clergy. The ascendancy of the sacerdotal order was long the ascendancy which naturally and properly belongs to intellectual superiority. The priests, with all their faults, were by far the wisest portion of society. It was, therefore, on the whole, good that they should be respected and obeyed. The encroachments of the ecclesiastical power on the province of the civil power produced much more happiness than misery, while the ecclesiastical power was in the hands of the only class that had studied history, philosophy, and public law, and while the civil power was in the hands of savage chiefs, who could not read their own grants and edicts. But a change took place. Knowledge gradually spread among laymen. At the commencement of the sixteenth century many of them were in every intellectual attainment fully equal to the most enlightened of their spiritual pastors. Thenceforward that dominion, which, during the dark ages, had been, in spite of many abuses, a legitimate and salutary guardianship, became an unjust and noxious tyranny.
From the time when the barbarians overran the Western Empire to the time of the revival of letters, the influence of the Church of Rome had been generally favourable to science to civilisation, and to good government. But, during the last three centuries, to stunt the growth of the human mind has been her chief object. Throughout Christendom, whatever advance has been made in knowledge, in freedom, in wealth, and in the arts of life, has been made in spite of her, and has everywhere been in inverse proportion to her power. The loveliest and most fertile provinces of Europe have, under her rule, been sunk in poverty, in political servitude, and in intellectual torpor, while Protestant countries, once proverbial for sterility and barbarism, have been turned by skill and industry into gardens, and can boast of a long list of heroes and statesmen, philosophers and poets. Whoever, knowing what Italy and Scotland naturally are, and what, four hundred years ago, they actually were, shall now compare the country round Rome with the country round Edinburgh, will be able to form some judgment as to the tendency of Papal domination. The descent of Spain, once the first among monarchies, to the lowest depths of degradation, the elevation of Holland, in spite of many natural disadvantages, to a position such as no commonwealth so small has ever reached, teach the same lesson. Whoever passes in Germany from a Roman Catholic to a Protestant principality, in Switzerland from a Roman Catholic to a Protestant canton, in Ireland from a Roman Catholic to a Protestant county, finds that he has passed from a lower to a higher grade of civilisation. On the other side of the Atlantic the same law prevails. The Protestants of the United States have left far behind them the Roman Catholics of Mexico, Peru, and Brazil. The Roman Catholics of Lower Canada remain inert, while the whole continent round them is in a ferment with Protestant activity and enterprise. The French have doubtless shown an energy and an intelligence which, even when misdirected, have justly entitled them to be called a great people. But this apparent exception, when examined, will be found to confirm the rule; for in no country that is called Roman Catholic, has the Roman Catholic Church, during several generations, possessed so little authority as in France. The literature of France is justly held in high esteem throughout the world. But if we deduct from that literature all that belongs to four parties which have been, on different grounds, in rebellion against the Papal domination, all that belongs to the Protestants, all that belongs to the assertors of the Gallican liberties, all that belongs to the Jansenists, and all that belongs to the philosophers, how much will be left?
It is difficult to say whether England owes more to the Roman Catholic religion or to the Reformation. For the amalgamation of races and for the abolition of villenage, she is chiefly indebted to the influence which the priesthood in the middle ages exercised over the laity. For political and intellectual freedom, and for all the blessings which political and intellectual freedom have brought in their train, she is chiefly indebted to the great rebellion of the laity against the priesthood.
The struggle between the old and the new theology in our country was long, and the event sometimes seemed doubtful. There were two extreme parties, prepared to act with violence or to suffer with stubborn resolution. Between them lay, during a considerable time, a middle party, which blended, very illogically, but by no means unnaturally, lessons learned in the nursery with the