Another vow which was universally assumed by the religious orders, was the vow of unconditional obedience. By the obligation of this vow the members of the convents were subjected to the absolute authority of the superiors; the superiors to the absolute authority of the generals; the generals to the absolute authority of the pope. The authority of these holy officials strongly resembled that of the oriental despot, who, on being informed by his general that it was impossible to build the bridge over the river, as he had ordered, replied: "I inquired not of thee whether it was impossible or not; I commanded thee to build it; if thou failest thou shalt be strangled." Accordingly, at the mandate of a superior a subordinate was obliged to go on any errand, for any purpose, criminal or not, to depart on any mission, to perform any work, to undertake any enterprise, or to occupy any station that he required of him. The superior's decision was final, and from it there was no appeal. The Jesuit's general was empowered to inflict and remit punishment at option, and to expel any member of the order without the form of charge or trial. It mattered not whether the task assigned the recluse exceeded, or not, his mental or physical capacity, he was bound to obey the order immediately, and fully; to hesitate, or seem to hesitate was a crime, and by the penal code of some of the monasteries punished by the infliction of one hundred lashes.
But to reduce a human being to such an absolute servitude was no easy task. To transform an active being into a spiritless automaton; a sensitive being into a senseless machine; a rational being into an irrational brute, was not the work of a moment, but of years and discipline. In order to subdue and habituate the will to implicit and mechanical obedience, recourse had to be had to penance, to trials, to all that could stifle doubt and inquiry, debilitate the power of resistance, and degrade conscious dignity in the dust. The most menial services, the most loathsome, disgusting, and absurd offices were consequently assigned to the probationists. They were required to suck the putrid sores of invalids, to remove enormous rocks, to walk unflinchingly into fiery furnaces, to cast their infants into ponds of water, to plant staffs in the ground and to water them until they should grow. They were never allowed to be alone, two were always to be together; the one a constant and conscious spy on the emotions of the other. The faithful son who could harden himself into a cold, cruel, and remorseless statue, was commended for his attainments in piety; but the unfaithful son who could not but betray some emotion, or remaining consciousness of the independence of his nature, in defiance of his circumspection, was doomed to suffer the torments of an excruciating penance.
The vow of solitude had stifled the social instincts; the vow of silence had paralyzed the powers of speech, and sealed up the lips of wisdom, knowledge and eloquence; the vow of contemplation had subjugated the intellectual faculties to the domination of fancy, and the bewilderments of ignorance; the vow of poverty had shackled the faculties of improvement and enterprise; the vow of celibacy had extinguished connubial and parental affection; and now the vow of unconditional obedience, by subjugating reason, conscience, and the executive powers to the absolute control of a superior, had completed the monk's slavery in the ruin of every noble and valuable attribute of his nature. Atrocious as were the other vows, the last exceeded the combined atrocity of them all. It consummated the destruction of his nature. It was the grave of his manhood; the tomb in which he buried himself alive. After its assumption his reason was not to guide him; his knowledge was not to direct him; his conscience was not to admonish him; but in defiance of them all, and even at the risk of his life, he was to tremble, and obey a spiritual despot. His perceptive faculties, his conscious independence, his love of liberty and justice, his sense of obligation and accountability, all the mental, moral, and physical powers which constitute his being, were by this vow, basely surrendered to an absolute lord, to whom he became a slave in mind and body,—and forever.
The blind obedience which the pope demands to his despotic will, is antagonistical to the Jewish religion, to the Christian religion, and to Natural religion. It is a nullification of all religion; an abrogation of the authority of the deity; a usurpation of the throne of Heaven. The Jewish and the Christian religion require unconditional obedience to God alone. In their sacred books, the pope is nowhere mentioned, nor is any power referred to analagous to what he claims. Natural religion prescribes reason and conscience as the supreme guide of man; and reason and conscience reject the papal authority as absurd and unjust. In the Hierophant of the Elysian mysteries, in the Apostolic Successor of Buddha, in the Grand Lama, in the Egyptian and Persian High Priest we may find something analagous to the claims of the Pope of Rome, but nowhere else.
The unconditional obedience required by the pope is inconsistent with all ideas of merit and demerit in human conduct. If man acts not from the independent suggestion of his reason and conscience, but from the secret orders of another, he is no more deserving of commendation for useful acts, than a locomotive is for its obedience to the will of an engineer.
The unconditional obedience demanded by the pope is inconsistent with human accountability. It is an abrogation of all obligation, and all law. It assumes that the pope is above all authority; accountable to none; and that he is capable of nullifying all obligations between man and man, between government and subjects, between mankind and their creator. It obtrudes between man and his reason, and forbids him to listen to its voice. It obtrudes between man and his conscience, and forbids him to obey its dictates. It obtrudes between man and his civil obligations, and forbids him to obey the laws of his country. It leaves no sense of duty or obligation existing in the constitution of man. According to it, man is not accountable to reason, nor conscience, nor society, nor God, but to the pope alone. The pope is therefore "more than God," as one of his titles asserts; and God is no God or an inferior one to him.
The unconditional obedience enforced by the pope is subversive of the rights of the world. For one man, however good or great, to require the united intelligence of the human family to submit to his arbitrary dictation, is to deny their right to an independent will, reason, conscience, or principle of action, or the privilege of exercising the powers which they have inherited with their being. It is to declare that all men are abject slaves to the pope. It is to deny that any has a right above a brute that is bridled, harnessed, or yoked, to be driven by the spurs and whips of its owner. In short, it is to crush all liberty and the rights of human nature.
A claim of absolute authority is always absurd; but the papal claim of absolute dominion over human conscience and reason, surpasses all absurdity recorded in the annals of tyranny and arrogance. Even were superiors, generals, and popes as wise and virtuous as humanity permitted, yet such a degree of power entrusted to them would be detrimental to the interests of society. Parents whose welfare and honor are so intimately interwoven with the welfare and honor of their children, often regret over the mistakes which they have committed in giving counsel. For a spiritual despot, whose nature has been religiously pruned of human sensibilities, whose mind has been contracted within the bigoted circle of spiritual ideas, whose interest is antagonistical to those of his subjects, and who owns no accountability for the proper exercise of his functions, for such an inhuman monster to be entrusted with exclusive control over the reason, conscience, and interests of another, would as inevitably complete his arrogance and tyranny as it would the misery and slavery of his subordinate. Less than such a result could not be expected from the best of superiors, generals, or monks. But when the past history of these holy men has shown that they have invariably labored for their self-aggrandizement, and that as a class, they have been ignorant, immoral, cruel and intriguing, such power, in the hands of such men, would not only extinguish all virtue in the breast of the governed, but render them instruments of the most flagitious purposes. When by means of an ecclesiastical despotism, learning was governed by ignorance, wisdom by folly, virtue by vice, can we wonder that monks, superiors, generals and popes were the basest and most licentious of men; that the convents were rife with prostitution and murder; that the papal court was the most profligate in the world; and that the most prosperous period of Catholicism was the darkest age of mankind.
But the papal claim of absolute control over reason and conscience refutes itself. It suggests a strong presumption that he is conscious that he can make no successful appeal to either reason or conscience. Had it been otherwise would he have denied their authority? Were he confident that his pretensions are founded in truth, would he have prohibited investigation'? Is not reason the clearest guide to truth, conscience its most powerful advocate, investigation its most formidable ally? And had these noble principles been available in supporting the pretension of the pope, would he have had the stupidity to denounce them?
If it is consistent with religion to make automata of human beings, slaves of men, a machine of the world; to harness mankind in the gears of an ecclesiastical despot, that they may be driven under his lash whithersoever his pleasure or interest may require; to obliterate the faculties that distinguish men from brutes; to deny the existence of a God by abrogating his attributes, and blaspheme Omnipotence by the ridicule of assuming his prerogatives; then the absolute, implicit, and unhesitating obedience enjoined on the religious orders by the Catholic Church is in accordance with its spirit and design. But if religion is morality in its highest development, humanity in its purest character, and reason in its freest exercise, then is the papal despotism not only subversive of religion, but destructive of the rights of man, of the obligations of virtue, and dangerous to the liberty and interests of the world.
We have shown in the previous chapters that the monastic vows are in conflict, not only with the requirements of moral goodness, but with the dictates of reason, the principles of personal improvement, and the interests and progress of society. We have shown, also, that they were assumed not for the humble purpose of acquiring spiritual perfection, but for the ambitious purpose of obtaining riches, power, and dominion. From these considerations, and from the fact that the monachal orders form an elementary part of the constitution of the Catholic Church, we have inferred that she is rather a political than a religious institution; and that while politics form her nature and principles, religion is assumed as an ornament and disguise.
We will now adduce a few facts tending to show that monkish orders originated, not from Christianity; that they existed in pre-historic ages; and that so far as they constitute the Catholic Church, she is a heathen, and not a Christian institution.
It is well known that the Carmelite monks claim Elijah, the prophet, as their founder. Among the ancient personages whom they assert belonged to their order, they enumerate Pythagoras, the Gallic Druids, all the prophets and holy men mentioned in the Old and New Testament, the Apostles, the Essenes, and the ancient hermits. Although amid the wrangling of the monastic orders for preeminence, this claim has rigorously been contested, yet Pope Benedict III. allowed the Carmelites to erect in the Vatican the statue of Elijah as the founder of their order. This permission, so far as the concession of the infallible father is authority, places the antiquity of the monachal order remotely beyond that of Christianity; acknowledges its institution to have originated from Judaism; and grants that its rules and principles were adopted by ancient Pagan fraternities.
That identical institutions have flourished in Asia from the remotest historical periods, admits not of a question. The present Sufism of Arabia is but a modified form of an ancient system of pantheistical mysticism, which taught that through the observance of ascetic practices the animal passions could be destroyed, the soul purified and assimilated to God, and a beatific state attained whose tranquility nothing could disturb. The Gymnosophists, the naked philosophers of India, were an order of monks, who practised the most excruciating penance; and who, in their eagerness to become pure, sometimes burnt themselves alive. The God Fo, born in Cashmere B. C. 1027, the author of the Braminical religion, strenuously advocated monachal institutions. The different orders of the monks and hermits which originated from his allegorical and mystical teaching, assumed the vows of unconditional obedience and absolute poverty. The monks resided in monasteries, and the hermits in deserts. They both practised the most rigorous penance, professed to aspire after absolute purity, but in their conduct and principles they were grovelling, intriguing, profligate and ambitious. Buddha, born B. C. 1029, two years after Fo, founded the monastic order of the Buddhists. His convents were governed by superiors who were subject to the absolute authority of the patriarch, or, as he was officially styled, the Apostolic Successor. The functions and authority of the Buddhistic superiors were similar to those of the Catholic orders; and the pretensions and dignity of the patriarch were one and the same with those of the Pope of Rome. The monks lived in monasteries, assumed the vows of obedience, poverty and celibacy, and admitted virgins to social intercourse. Jeseus Christna, born B. C. 3,500, the incarnate redeemer of the Hindoos, whose birth, life, and miracles resemble those of Jesus Christ, (see "Bible in India,") alludes in his discourses to monks and hermits as being at his time ancient, flourishing and venerated orders. The Hindoo and Mohammedan Fakirs are classes of monks who vow obedience, poverty and celibacy, retire from the world, pass their time in silent contemplation, and acquire the veneration of the populace by the practice of absurd and cruel penance. The Essenes, who flourished in Egypt and Palestine before the Christian era, were an organization of monks who derived their theological principles from the God Theuth, the founder of the Egyptian religious ceremonies.
From the above enumerated facts the conclusion is irresistible, that the Catholic monastic orders are neither of Christian origin, nor inconsistent with the doctrines and worship of Paganism.
A Romish missionary who visited China, observing the similarity which subsisted between the Chinese and the Catholic religion, declared that the devil must have preceded him, and converted the nation to Christianity, in order to cheat the church out of the credit of the enterprise. A more learned but less pious authority concluded from the same analogy, that Catholicism did not convert Paganism, but that Paganism converted Catholicism.
We will now conclude our examination of the Catholic monastic orders, with a few general remarks.
The monastic vows are not only a bold abnegation of the authority of reason and conscience, but a crafty device to delude the credulous, and secretly to acquire riches, power and influence. Although they were assumed by the monks as perpetual obligations, yet they were evaded, modified, or abrogated as interest and policy suggested. The mendicant orders, which assumed the vow of perpetual and absolute poverty, artfully labored to amass fortunes; and soon betrayed a secret design of acquiring hierachal importance and supremacy. The Franciscans, who solemnly obligated themselves to remain forever poor, incessantly grasped after riches. When they had built nunneries, convents, and became the proprietors of extensive domains, they abrogated their vow of perpetual poverty, lest it should invalidate their title to vast possessions which they held. With equal duplicity and ambition, they assumed, upon their first organization, a vow of perpetual ignorance; abjuring the acquisition of any intellectual accomplishment, and consecrating themselves strictly to the preaching of the gospel. But becoming enchanted with the magnificence of the papal crown, and wishing to wield its immense power and lucrative patronage in behalf of their order, and perceiving that literary acquirements would facilitate the accomplishment of this object, they annulled their vow of perpetual ignorance, and began to devote themselves to the acquisition of some degree of profane erudition. Having acquired immense wealth and popularity, and removed by art or bribery every obstacle to the success of their ambition, they placed on the apostolic throne, from their own order, Nicholas V., Alexander V., Sixtus IV., and Clement XIV. The Dominicans, who were established to preach against infidels and heretics, adopted at the commencement of their career the money-making devices of the mendicant orders; but when their revenues had become so great, and their domains so extensive that they had attracted a covetous glance from the secular power, they prudently annulled the vows by which they had been acquired, lest the profane avariciousness of princes should cause their sequestration.
The Jesuits professed to have a holy abhorrence of riches, but thankfully accepted costly presents, opulent legacies, vast tracts of land, and the pecuniary means of erecting numerous stately structures. While this pious fraternity resolved not to accept any ecclesiastical dignity, it secretly and artfully labored to acquire all the privileges of the mendicant orders, all the advantages of the secular clergy, and to make the members of its order superior to those of any other, and its general next in power and importance to the pope. By hypocrisy, intrigue, and cringing sycophancy, these unscrupulous monks obtained rights and privileges enjoyed by no other ecclesiastical corporation. They not only obtained exemption from all civil and episcopal taxes, and from all amenability to any other power than that of the pope; but also the authority of absolving from all sins and ecclesiastical penalties; of changing the object of the vows of the laity; and of acquiring churches and domains without restriction. They were privileged also to suit their dress to circumstances, their conduct to peculiarities, their profession to the views of others; to be accommodating and complaisant while pursuing a political enterprise, and under the mask of any external appearance to prosecute in secret what might excite opposition if openly avowed. They were allowed to become actual merchants, mechanics, showmen, actors, and to adopt any profession calculated to facilitate the accomplishment of a design, and to throw off the mask whenever they thought expedient. Organized on the principles of deception, and unrestricted in their privileges, they secretly labored for their own aggrandizement, while they publicly professed to be sacrificing their interests to the salvation of mankind. They became professors of universities and tutors of schools, that they might select the brightest minds of the rising generation, and mould them to their purposes. They became the spiritual guides of females of rank and opulence, that they might avail themselves of their influence and control their wealth. They became the confessors of princes, that they might penetrate their intentions, ferret out their secrets, watch over their conduct, and enslave and govern their minds. They became the governors of colonies, in order to grasp secular revenues, and to exercise the political power in behalf of their interests. They established seminaries and boarding schools for both sexes, in order to acquire dominion over the young; they sought to occupy the confessional, in order to discover all domestic and governmental secrets; and they labored to monopolize the pulpit, in order to manufacture public opinion, and influence the general tone of society in their favor.
The numerous divisions into which the religious orders were divided, and their different degrees of austerity, enabled the church to suit its policy to the corruption or purity, the ignorance or learning of the nation it sought to proselyte and govern. Under its direction the monks flattered every power they were ordered to subvert, and blushed at no sycophancy that facilitated the accomplishment of an object. Governed by unnatural vows, they sacrificed freedom, the source of natural sentiment, to credulity and blind submission The most absurd and criminal injunctions of a superior or general were obeyed without compunction or remorse. If they aspired after perfection, it was by sacrificing the virtues of life. If they strove to obtain personal purity, it was by violating the laws of their being. They sought to atone for offences by scourging their backs, ironing their limbs, chaining themselves to rocks, passing their lives in caves, in days without food, in nights without sleep, in years without speaking; subsisting without money, propagating without women, acquiring the respect of the world they despised, the riches they contemned, and the dignity they abjured. They were a palpable deception, yet an object of universal veneration. By cunning and obsequiousness they sought and obtained power; by duplicity and fraud they amassed fortunes; by luxury and tyranny they oppressed the world. Every species of absurdity, art, hypocrisy, avarice, ambition and despotism, under the guise of sanctity was embodied in their organization, and illustrated in their conduct.
The doctrines which they taught were often as pernicious as their professions were false, and their conduct crafty. As the accommodating morality of their religion allowed them to adopt any profession, or any mode of life that would favor the success of a design, so the license of their sophistry enabled them to construe the maxims of virtue according to any standard that would justify the conduct dictated by their interest or sycophancy. By the pliancy of their moral code they consecrated the basest means to pious ends. By the subterfuge of perplexing interpretations, mental reservations, and an artful ambiguity of language, they excused and sanctioned perjury and every other crime. They taught that offences were justified, if, when committed, the criminal thought differently from what he said or done; and that a mental reservation nullified the obligation of any promise, of any contract, or of any treaty. The perversions of the maxims of virtue by which they sought to justify the crimes of others, they applied to their own conduct in the broadest sense. In 1809, when the papal archives were brought to France, the startling fact became public that the holy fathers had been in the habit of availing themselves of pious subterfuges. It then appeared that while they had made contracts, and issued bulls in conformity with the demands of temporal princes, they had at the same time nullified, by virtue of mental reservations, such of them as were obnoxious.
The absurdities and perniciousness of their moral code were not exceeded by those of their penal code. According to the doctrines of Catholicity the guilt of every crime may be expiated by the performance of penance. To regulate the priest in prescribing this mode of punishment, the church furnished him with an ecclesiastical body of laws, which he as carefully as prudently concealed from the eyes of the intelligent. All priests were enabled, by the use of this code, to understand the true orthodox degree of punishment which had been authoratively decided should be inflicted on penitents, for the commission of any offence of word, thought or deed; and a uniformity in the administration of penal prescriptions was maintained, which harmonized with the divine inspiration by which the confessor pretended to be guided in the matter. Fasts, prayers, self-torture, abstinence from business, were, by the authority of the ecclesiastical code, declared to be the divinely appointed methods of expiating the guilt of rape, of fornication, of adultery, of robbery, of murder, and of every degree and species of crime. These offences being very henious in their nature, and very frequently committed by those who believed in the ability of the church to absolve them from their guilt, and time being required for the performance of the atoning penance, it is easy to see that an ordinary Catholic sinner was in eminent danger of incurring a debt which would require several centuries of penance to liquidate. Here was a dilemma. Long fasting would starve him; long abstinence from business would empoverish him; and either expedient would prevent him from being a source of revenue to the church; and, in fact, defeat the object of the holy sacrament of penance. To obviate this difficulty the ingenious method of indulgences was adopted. By this happy expedient provision was made for the relief of all criminals at stipulated prices, graduated according to their pecuniary circumstances. A penance imposed on a rich sinner for one year's indulgence in the commission of a particular offence, was, by this crafty device, allowed to be cancelled by the payment of twenty shillings to the priest; and if the sinner was poor, by the payment of nine shillings. Yet even by this indulgence and charitable discrimination, as every separate offence required the atonement of a separate penance, few sinners escaped incurring less than a debt of three hundred years, or of two hundred pounds sterling. The liquidation of such an obligation during the dark ages would consume a small fortune; but the expansive benevolence of the church, touched at the sorrows of her contrite members, graciously accepted their land after she had exhausted their purse.
As crime had its degrees of turpitude, the ecclesiastical code prescribed degrees of severity in punishing it. Whoever could not pay with their purse had to pay with their body. Three thousand lashes, and the repetition of a portion of the Psalter, were prescribed as an indispensable satisfaction for any crime whose penance required a year to discharge; and fifteen thousand lashes and the repetition of the whole Psalter, for any crime whose penance required five years to discharge. A year's penance was taxed at three thousand lashes, a century's at three hundred thousand lashes, and five centuries at fifteen hundred thousand lashes. 13
These scourgings were always sanctified by the repetition of psalms. As vicarious flagellation did not impair the revenues of the church, it was not objected to; and a sinner would often expiate his guilt by vigorously laying the stripes it demanded on the back of an accommodating friend. The skill and hardihood of St, Dominic was able to discharge the penitential lashes of a century in six days; and his pious example was attempted to be imitated even by ladies of fashion and quality.
The monasteries were ambiguous, oppressive corporations. If they have at times preserved the literary treasures of the ancients, they have impaired their authority by numerous corruptions and interpolations. If they have sometimes established institutions for the education of youth, they have generally usurped the fortunes of their patrons. If they have ever been places of refuge for the proscribed, they have always been the means of oppressing industry, and restricting freedom. If they have been schools for the correction of error, and improvement in virtue, yet the absurdities and immoralities taught within their sanctuaries, and the crimes notoriously practised therein, have inflicted deeper injury on the cause of truth, and on the interest of public morals, than can be atoned for by any usefulness or virtue which they could possess, or can pretend to claim. Their virtues were accidents; their vices natural offsprings. They were financial institutions. The labor performed by their inmates as a penance, was made a lucrative source of revenue. The articles which they manufactured were represented as capable of imparting a peculiar blessing to the purchaser, making them cheap at any price. A simple badge of a religious order, to which were ascribed divine virtue, and an unlimited amount of indulgences, was sold to lay members at the price of a respectable fortune. The tutors with which the monasteries furnished schools, the professors which they gave to colleges, the confessors with which they supplied princes, and the spiritual guides with which they provided the affluent of both sexes, were benevolently granted upon the payment of exorbitant sums of money. Gold being the source of power and luxury, it became the governing principle of the church. For it she granted indulgences to violate the laws of heaven and earth; threatened and repealed excommunications; and merchandised every spiritual blessing, all the prerogatives of heaven, and all the privileges of earth. Gold supplied the place of contrition, atoned for the offences of criminals, released sinners from purgatory, and opened to guilt the gates of Paradise. As it more ably than any thing else increased the power and dominion of the church, it was a more adorable object than the deity, a more precious savior than Christ, a more sanctifying possession than the Holy Ghost. As all had sinned, all had to pay; and as all were totally depraved, all had to be liberal. The confessor was judge; and as he was interested in the amount, he was likely to be exorbitant in the demand. The sin of total depravity, which all had inherited from the forbidden fruit which Adam had eaten, empowered a priest to demand of a penitent the surrender of the whole of his fortune.
With extraordinary financial ingenuity, the church converted not only the crimes of her members, but the virtues of her departed saints, into a lucrative source of revenue. Happily conceiving that the saints, some of whom had been executed as malefactors, had performed more good works than was necessary for the salvation of their souls, she inferred that the superabundant quantity of their goodness might be dealt out to the destitute without detriment to the owners. With more cupidity than reason, the church laid claim to these works of supererogation, and began to vend them at exorbitant prices. The exhaustlessness of the store, and the scarcity of the article among her members, made the enterprise a very profitable speculation.
After disposing of a great portion of heaven, and finding it exceedingly remunerative, her inveterate disposition to traffic led her to examine the saints more carefully, and see if they had not other disposable material for the exercise of her commercial ingenuity. She was not long in discovering that the bones of the saints were likely to be deemed as valuable as their virtues had been, and might prove as marketable. This discovery induced an industrious search for their graves, and a careful excavation of them. The bones of Samuel, the judge of Israel, which had slept for five hundred years in Palestine, were exhumed and transported to Rome. St. Stephen having appeared in a dream to a pious man, and informed him where his corpse reposed, the locality was immediately examined by bishops and priests in company with the dreamer. Unmistakable proofs appeared as to the existence of a grave, but some honest doubts arose as to it being the identical one in which St. Stephen had been deposited; yet they all vanished upon opening the coffin, for such celestial odors arose from the corpse, and such devout reverence was manifested by the trees and rocks in the vicinity, that the most sceptical was satisfied of the genuineness of the relics. A saint's tomb being equal in value to a gold mine, it was natural for the church to seek for it with great eagerness. But the deep earnestness of her enthusiasm blunted the acuteness of her judgment. It sometimes led her to mistake the bones of cats, of dogs, and of jackals for those of saints; and as there is no difference between the bones of thieves and murderers and those of saints, and as both classes have often been regarded by law as synonymous, and interred together in the same field, the former were frequently gathered up in mistake for the latter. But however mortifying were such errors, they did not prove as unfortunate as might have been expected; for until anatomy and history had rectified them, the bones of pigs, of jackals, and of malefactors, brought as good prices as the veritable bones of saints, were as eagerly sought after; and what is very remarkable, performed as many and as great miracles.
We do not pretend to assert that the religious orders, even the most objectionable of them, did not in some instances render valuable aid to the cause of education and humanity The sanctity and disinterestedness with which their profession was invested, though generally assumed, were sometimes real. But the corrupt and pernicious principles which entered into their constitution, were too self-evident to be concealed from the eyes of mankind; and too revolting to escape the animadversion of some of the more noble and courageous members of their fraternity. Some of the clergy, and many of the learned men of the age boldly complained of their base immorality. Their aversion to reform, and the worldly policy which characterized their religious profession, sunk them in the estimation of the enlightened and philanthropic. Their pernicious intermeddling in political affairs, their cunning and obsequiousness, their busy and intriguing spirit, and the powerful confederacy of their orders, made them objects of suspicion to jurists and statesmen. The numerous exemptions which they enjoyed under the protection of the laws, their privileges nullifying the jurisdiction of the civil authority over them, their overgrown power, and the base accommodation of principle to circumstances, by which they labored to advance the pope's pretension to supreme dominion, rendered their existence in a government a political solecism. But notwithstanding these palpable facts, the force of habit and of education, the deep-rooted reverence which existed in the public mind for the spiritual guides, the superstitious dread of their anathemas, and the servile temper which monarchical government engenders in the minds of subjects, all conspired to conciliate Christendom to the deep degradation inflicted on society by the monastic orders, until their arrogant conduct towards some powerful monarch had surpassed the limits of his forbearance. It was then that the discontent and indignation which their outrageous conduct had created in the public mind, but which superstition had held in check, broke forth in bold and explicit demands for reformation. Reforms, consequently, were not only projected, but peremptorily enforced. The temporal and spiritual powers of the monastic orders were restricted by the abolishment of their exemptions. Sov-reigns appropriated many of their rich estates to education and charitable purposes; and sometimes to their own use. Even Catholic princes obliged the monks to submit to unpleasant restrictions, or to purchase exemption at an enormous rate. The different orders, one after the other, were abrogated on account of some intolerable conduct. The Jesuists were abolished in England on account of the political plotting of its members; in Holland for having caused the assassination of Maurice de Nassau; in Portugal for an attempt to murder Joseph I.; in Spain, and its colonies, for conspiring against the government; in Italy for licentiousness; and in France, as the decree expresses, because "Their doctrine destroys the law of nature, that rule of morals which God has inscribed on the heart of man. Their dogmas break all bounds of civil society, authorizing theft, perjury, falsehood, the most inordinate and criminal impiety, and generally all passions and wickedness; teaching the nefarious principle of secret compensation, equivocation and mental reservation; extirpating every sentiment of humanity in their sanction of homicide and parricide; subverting the authority of government, and, in fine, overthrowing the practice and foundation of religion, and substituting in their stead all sorts of superstition, with magic, blasphemy, and adultery." That their conduct and principles are of the most execrable description, the history of all nations affords melancholy evidence. They attempted to dethrone Queen Elizabeth, but defeated in that, sought to murder her. They caused the assassination of the Prince of Orange. They endeavored to poison Maximillion I., King of Austria. They attempted to murder Henry IV., and Louis XV. They poisoned Pope Clement XIII., for having attempted to abolish them, and Pope Clement XIX., for having abrogated their order, although he did it with mental reservations. Loaded with the crimes of ages, and the curses of nations, they were abolished with different limitations in every part of Europe; and as they were the most powerful of the monastic orders, the others rapidly incurred the sentence of the same degradation. But notwithstanding all this, the Jesuistical order, so execrable in its principles, so dangerous to public peace and morals, and so justly reprobated by all enlightened men and governments, was restored by Pope Pius VII., who intimated that it would reappear in the same authority in which it fell. Again these monks are traversing the world, arresting the progress of science, demoralizing society, and plotting treason and rebellion in the advancement of the pope's claims to supreme temporal and spiritual dominion, until the foundation of independent government begins to quake; until the pillars of constitutional liberty begin to totter; until despotism dares insult the ears of freemen with the boldness of its prophecies; and until statesmen and patriots turn pale as they view the portentous vapors darkling the political horizon, which may gather into a storm, whose rain will be the blood of nations, and whose thunder will shake governments to atoms.
That we may not commit the error of attributing to the holy mother absurdities which she repudiates, we will inquire what are her pretensions before arraigning her reason or justice in making them. An unequivocal answer to this inquiry may ba obtained from the import of her titles, from the bulls of her popes, from the canons of her councils, and from the assertions of her acknowledged authorities. Some of the pope's accredited titles are the following: "The Father of all Fathers;" "The Chief High Priest and Prince of God;" "The Regent of the House of the Lord;" "The Oracle of Religion;" "Our Most Holy Lord God;" "Our Lord God the Pope;" "The Divine Majesty;" "The Victorious God and Man in the See of Rome;" "The Lamb of God that taketh away the sins of the world;" "The Bearer of Eternal Life;" "The Most Holy Father;" "Priest of the World;" "God's Vicar General on Earth;" "The Most High and Mighty God on Earth;" "More than God," &c, &c.
"Pius V., our reigning pope, is prince over all nations and kingdoms, and he has power to pluck up, scatter, plant, ruin and build."—Canon of the Council of Trent.
"All mortals are judged by the pope, and the pope by nobody."—Lateran Canon.
"It is necessary to salvation that all Christians be subject to the pope."—Pope Boniface VIII
"Ireland, and all the isles on which Christ, the holy sun of righteousness hath shone, do belong to the patrimony of. St. Peter and the holy Catholic Church"—Bull of Pope Adrian.
"He (the pope) alone has the right to assume empire. All nations must kiss his feet. His name is the only one to be uttered in the churches. It is the only name in the world. He has the right to depose emperors. No council can call itself general without the consent of the pope. No chapter, no book can be reputed canonical without his authority. No one can invalidate his sentence; he can abrogate those of all others. He cannot be judged by any. All persons whatsoever are forbidden to condemn him who is called to the apostolic chair. The Church of Rome is never wrong, and will never fall into error. Every Roman pontiff when ordained becomes holy."—Bull of Gregory VII.
"The pope is supreme over all the world, may impose taxes, and destroy crowns and castles for the preservation of Christianity."—St. Thomas Aquinas.
"The supremacy of the pope over all persons and things is the main substance of Christianity."—Bellarmine.
"The pope is crowned with a triple crown, and is constituted over his (God's) hand to regulate concerning all inferiors; he opens heaven, sends the guilty to hell, confirms emperors, and orders the clerical orders."—Antonius of Florence, Dist. 40, Si Papa.
"The pope is the only Vicar of God; his power is over all the world, Pagan as well as Christian, the only Vicar of God, who has supreme power and empire over all princes and kings of the earth."—Blareus, De Rom,. Eccl., Art. 5, sec. 19.
"The pope has supreme power over kings and Christian princes; he may remove them from office, and in their place put others."—Browns, De Rom. Pontiff, Cap. 46, p. 62.
"The pope is the Lord of the whole world. The pope has temporal power; his temporal power is most eminent. All other powers depend on the pope."—Marcinus, Jure Princep. Pom., Lib. 2, cap. 1, 2.
"The pope is divine monarch, supreme emperor and king. Hence the pope is crowned with a triple crown, as King of heaven, of earth, and of hell. He is also above angels; so that if it were possible that angels could err from the faith, they could be judged and excommunicated by the pope."—Feraris in Papa, Art. 11, No. 10.
"The vicar of God in the place of God, remits to man the debt of a plighted promise."—Dens. 4, 134.
"The pope can do all things that he wishes to do, and is empowered by God to do all things that he himself can."—Tiba.
"The pope can transubstantiate sin into duty, and duty into sin."—Durand.
"The bishop of Rome cannot even sin without being praised.''—Moscovius.
"God's tribunal and the pope's tribunal are the same."—Moscovius.
From the loftiness of these pretensions, we are involuntarily impelled to look to the holy fathers for corresponding principles, character and conduct. If they possess the moral attributes of the deity, they must possess also his physical attributes; and if they possess his physical attributes, they can much easier create some world out of nothing over which to domineer, than they can create a claim to all the crowns, riches, and territory of the earth, out of the patrimony of St. Peter, who was never worth a cent. If, indeed, the pope's tribunal and God's tribunal are the same; if he above all in heaven would be the proper judge, and anathematizer of angels, should any of them fall; if he can annul the obligation of any oath which man is under to his maker, then he must be the associate judge of God Almighty, equal to him in dignity, superior to him in jurisdiction, and supereminent to him in authority. If the pope can transubstantiate sin into duty and duty into sin, he can annihilate all distinction between right and wrong, and convert the worship of God into a sin, and the adoration of himself into a duty. But these extraordinary pretensions, if unsupported by irrefragable proofs of divine power and virtue; if the administrative abilities of the popes have not transcended those of infinite wisdom and goodness; and if their monarchy is not such a just embodiment of unquestionable and universally accepted principles as has produced and maintained among their subjects on earth a degree of peace, order, and concord superior to that which subsists among the angels in heaven, then are their pretensions not only presumptuous but ridiculous, not only arrogant but blasphemous; denying the existence of God by claiming equality with him, contemning his authority by usurping his prerogatives, and trampling under foot his name and character, by presuming to exercise a superior degree of executive and judicial authority.
In selecting a person among mortals capable of filling a throne so exalted above the thrones of earth and heaven, we perceive the great embarrassment under which those must have labored on whom the difficult task was devolved. They claim, however to have succeeded by the aid of divine inspiration, although it cannot be denied that the persons whom they have selected were in general the weakest and most corrupt men of their age.
In the course of time and experience it became the custom of the bishops, on the demise of a pope, to recommend to the suffrages of the college of cardinals a suitable person for his successor. As the populace claimed and enjoyed the prerogative of confirming or rejecting the choice of the bishops, and as nobles, from selfish and ambitious motives, often interfered in the proceedings, the papal elections were always scenes of excitement, and sometimes of disorder. The jealousy of emperors interfered in the matter, also, claiming the right to arbitrate between rival candidates, to interdict the consecration of any pope elect until the forms of his election should be inspected by their deputies, and approved by themselves, and to convene synods for the purpose of trying any of the holy fathers who should be charged with criminal conduct, and to punishing such of them as should be found guilty. But the despotism of the church, naturally increasing with her power, enabled her eventually to relieve herself of these unpleasant restrictions, to assert independence of the secular powers, and to maintain it by force of arms. This papal triumph removing the wholesome check which had hitherto restrained and softened the violence of episcopal ambition, left the claims of rival candidates for the vicarship of Christ to be disputed by the anathemas of the clergy and the frenzy of the mob. The knell of a pope's death became the tocsin of war, and the election of his successor a bloody struggle for political interest. Rival aspirants appeared in the ecclesiastical arena; acrimonious contests ensued; adherents were bought; competitors insulted; votes extorted by threats; Rome polluted with blood; and the peace of Christendom endangered. To defeat a hostile or elect a friendly candidate, nobles and princes would appeal to the passions of the mob, and excite them to ungovernable fury. Emperors would interpose not only in the election, but in the administration of a pope. They often obliged the inspired college to select such a candidate as suited their interest; sometimes they prevented, and at other times anticipated its action. Through the influence and intrigues of two royal harlots, Theodora and Marozia, the chair of St. Peter was filled with their lovers. Pope John XII., when he was eighteen years old, and Pope Benedict IX., when he was twelve years, were, through the wealth and power of those prostitutes, elevated to the papal dignity. Pope John XII was deposed for ingratitude and treachery by the Emperor Otho I., who caused the inspired college to elect Leo VII., and placed him by military force on the apostolic throne. Pope John XIII. was elected by the inspired college at the command of Otho II., Pope Clement II. at the command of Henry III., and Pope Clement III. at the Command of Henry IV. Clement II. was elected to displace Benedict IX., Clement III. to displace Gregory VII., Boniface I. to displace Dioscorus, and Martin V. to displace John XXII., Gregory XII. and Benedict XII. three cotemporaneous holy fathers. The antagonistic al popes would mutually denounce each other as anti-popes, and tax their ingenuity to effect each other's destruction. Benedict XII. disposed of his rival by violence; John XIV. incarcerated his in a dungeon, in which he starved to death.
Besides the rivalship which infuriated opposing candidates, and the intermeddling of princes in their elections in order to secure a pliant instrument for their political designs, the inspired college itself was often rent into revengeful and irreconcilable factions. So violent sometimes were these conflicts, that the college became divided into two parties, each of which proceeded to separate churches, and electing its favorite, presented him to the people as having been chosen by divine inspiration. Two antagonistical popes thus being elected in accordance with papal usages, divine inspiration, and canonical law, it became difficult, without the aid of another inspired college, to determine which of the two popes was the genuine holy father. Sometimes this question was decided by priority in the moment of an election; sometimes popular sanction or imperial preference resolved the difficulty; and at other times different sections of Christendom arriving at opposite conclusions, supported different popes. At one period two popes divided the patrimony of St. Peter, the one reigning over one portion of it, and the other over another; and at another time three popes asserted jurisdiction over it. These rival holy fathers would incessantly encounter one another with bulls, anathemas, and swords; and invoking foreign arms in their support would distract, not only Rome, but all Europe, with their irreconcilable controversies.
In order to abate the calamity of the papal elections, Pope Alexander III., chosen in 1179, abolished the mode of electing a pope in which the clergy and people participated, and invested the sole right in the college of cardinals. This expedient prevented the frequency of double elections, and their tumultuous and bloody schisms. But still the disorderly elements which shook the church could not be entirely eradicated without the abolishment of the papal throne. The passions and private interests of the members of the sacred college; their wish to secure the honors and emoluments of an independent reign; their insidious machinations to become popes themselves; often deprived the church, under the new electoral method, of the benefits of a holy father. An interregnum of months, sometimes of years, would ensue between the death of a pope and the election of his successor, while disgraceful negotiations were always visible. Pope Clement IV. promised the crown of both of the Sicilies to Charles of Anjou, on condition that he would use his influence with the inspired college in favor of his election to the papal throne; and Pope Boniface VIII., after expending large sums of money on an election, excommunicated the obstinate cardinals who had refused to vote for him.
The ambition and corruption of the cardinals having kept the papal throne vacant for three years previous to the election of Gregory X., he issued a bull in 1265, requiring the members of the college to assemble in Rome nine days after the demise of a pope, and after taking an oath to abjure all previous understanding, to retire with a single attendant into a common apartment, and to remain there until they should be able to agree on a choice. If within three days the influence of the Holy Ghost should not be sufficiently powerful to enable them to arrive at a canonical agreement, the luxury of their repast was to be abridged to a single dish at dinner and supper; and if within eight days these privations should still be insufficient to quicken the divine influence on the grossness of human nature, the cardinals were then condemned to subsist on a small allowance of bread, water and wine. The stimulus of this regimen has seldom failed to produce a speedy and harmonious agreement.
But the corruption of the Holy See was the growth of ages, and had carefully been systematized by the hand of experienced craft. It could not therefore be entirely eradicated by any modification in the papal electoral forms; although improvements might be introduced, making them the occasion of less scandal. The fact that an attendant on a cardinal during the session of an electoral college is worth an independent fortune, is significant of the corrupt machinations by which the holy fathers continue still to be elected. The bull of Pope Gregory X. has, indeed, prevented the former frequency of schisms, but it was insufficient to prevent one of seventy years' duration, which occurred on the death of Pope Benedict XI, in 1348. The inspired college having assembled in accordance with the requirements of the canon, sworn to abjure all previous understanding, became, nevertheless, divided on the question whether a Frenchman or an Italian should be elected as the vicar of Christ. Two-thirds of the cardinals were in favor of a Frenchman, but a mob of thirty thousand Romans preferred an Italian. "Death or an Italian Pope," shouted an infuriated crowd, as it gathered around the Vatican, and made preparations for burning any of the inspired college who should vote for a French candidate; while the cathedral bells, in harmony with the discordant clamor of the mob, pealed forth an ominous warning. Under the terror of these intimidations, the inspired college submitted to the wishes of the mob; and electing Urban VI., an Italian, and presenting him to the populace declared, according to usage, that they had been inspired to choose him through the influence of the Holy Ghost. The disappointed cardinals disguised their mortification under the warmest congratulations to the newly elected pope, but gratified their secret malice by entering into clandestine negotiation with Philip IV., King of France, and stipulating with him to accommodate his interest by electing a pope in the place of Urban, who should conform to his wishes in all things. After having by flattery, and professions of friendship and allegiance, sufficiently deceived the vicar of Christ, they retired to Fundi, and, excommunicating him, elected Pope Clement in his place. The papal monarchy hence became divided into two antagonistical bodies, the one having its capitol at Rome, the other at Avignon in France.
The aspirants to the dignity of the vicarship of Christ endeavored, in general, to obtain its holy honors by the employment of artifice and intrigue. They were ready to flatter any power, assume any semblance, agree to any terms, and profess any sentiment that promised to favor their design. At the council of Constance, Pope Martin V. advocated the most liberal ecclesiastical reforms, but recanted his heresy as soon as he obtained the triple crown. Pope Alexander VI. was elected by bribing Cardinals Cibo, Spozza and Rearis. Pope Alexander VII., while a cardinal, assumed the semblance of great humility and sanctity, but no sooner had he become a successor of St. Peter, than he threw off the cumbrous mask by which he gained the honor, and openly began a course of dissipation and luxurious indulgence. Sixtus VI. played a deep and crafty game to win the papal crown. In order to deceive the cardinals he assumed the appearance of an infirm old man, deaf, blind, and scarcely able to hobble on a crutch; and who desired nothing but obscurity, devotion and repose. By the agency of the confessional he correctly informed himself of the wishes of princes and the secret designs of cardinals. Under a mask of profound dissimulation he gained the confidence of kings and nobles, and evaded the scrutiny of cardinals. Having transformed himself into the semblance of such a convenient tool as the members of the college desired to place on the apostolic throne, they chose him unanimously; but repented of it unanimously immediately afterwards. No sooner had the electoral formalities been con-concluded than, in the presence of the cardinals, he raised himself from his former stooping position, contemptuously threw away his crutch, and with a bounding and vigorous step displayed to the horror consternation of the sacred college that it had chosen for a holy father, not a pliant simpleton, but a man of authority, determination, and sagacity. Pope Celestine was elected solely on account of his ignorance and mental imbecility. For twenty-seven months the disputes of the cardinals had kept the papal throne without an incumbent. To conciliate their differences they finally agreed to elect Celestine, who was celebrated for his intellectual deficiency and profound ignorance of the world. When this holy father entered Apulea after his consecration, he symbolically rode upon an ass. But his incapability of transacting the ordinary business the Holy See, obliged the sacred college to reassemble, and endeavor by the aid of the Holy Ghost to select a more suitable vicar of Christ. It succeeded in electing Boniface VIII., who possessed more business capacity, but less moral integrity; and who, standing in mortal dread of his simple and unaspiring predecessor, and fearing the instability of the apostolic throne while he was at large, pusillanimously imprisoned him for life.
It is a singular fact that while distant potentates trembled at the thunders of the Vatican, the subjects of Rome scoffed with impunity at its insolent pretensions. The tyranny and corruption of the holy fathers have frequently been met with contempt and insurrection by the populace. The cardinals have at times been stripped, beaten, and trodden under foot. The priests have been caught by mobs, which, after digging out their eyes, and crowning their heads with ludicrous mitres, have sent them as admonitions to the pope. The sacred processions, headed by the holy fathers, have been saluted with showers of stones. The vicegerents of God, while on the apostolic throne, have been seized by the throat, rudely buffeted, torn from their chair and incarcerated in dungeons. Laudislaus, King of Naples, whom the pope had entitled "General of the Church" in consideration of services rendered, thrice afterwards entered Rome as a master, profaned the churches, violated the virgins, plundered the citizens, and worshipped at the shrine of St. Peter. The holy fathers, assailed by subjects at home and princes abroad, were constantly fleeing from the insecure patrimony of St. Peter to find refuge in France, Anangni, Perugia, Viterbo, or some other locality. Sometimes they retaliated the insults of their Catholic subjects, and levied armies to chastise them; and, on one occasion they had, in a friendly conference, eleven deputies of the people murdered in cold blood, and their bodies cast into the streets.
When the Holy See was transplanted from Rome to Avignon, the vices, corruption, and tumults which were characteristic were transplanted along with it. The same popular insubordination and papal insecurity prevailed; the people were seditious and the popes insulted. A Catholic freebooter at the head of his band, once entered Avignon, plundered the people and churches, compelled the pope and cardinals to ransom themselves by the payment of an enormous sum of gold, and to absolve him and his fellow robbers from the guilt of the transaction, and from all their crime.
Notwithstanding the ostentatious sanctity and gorgeous show with which the church invests her external form, her throne has never been occupied by a distinguised paragon of virtue; nor has it, notwithstanding her liberal indulgence to moral turpitude, often been graced by those whom she dared to canonize for the purity of their conduct. High principled and lofty minded men have scorned to aspire to her dignities; and had they not, they still could not have stooped to the dishonorable means by which they are to be obtained. With pretensions demoralizing her officials by destroying their sense of moral accountability, fostering their vanity, pride and superciliousness, and dissolving all restraints on the instigations of malice, revenge, cupidity, licentiousness, duplicity and tyranny, it would be absurdity to expect to find in their character any exalted degree of moral excellence. Look at those whom the inspired college has chosen vicegerent of God. Where we might expect to see the Solons, Cimons, and Catos of the age, we always see despotism, generally duplicity, and often profligacy and cruelty. Look at Pope Gregory, the Great. Was he not an aspiring and unscrupulous despot? While pretending to wish to be unknown, did he not employ every device to become the most notorious man of his age. To pave his way to the pontifical throne, he devoted his patrimony to the use of convents, and immured himself in them. By seeming to resist, he secured his election; and by addressing an artful remonstrance against its confirmation to the emperor, he removed every obstacle in the way of his consecration. To disguise more deeply his ambition, he solicited a merchant, whom he knew could not accommodate him, to convey him secretly from Rome; and, finally, overacted his part by secreting himself in a wilderness, and building a fire that his retreat might be discovered. His financial skill was unquestioned. He induced Recared, King of Spain, to exchange a great amount of gold and a valuable collection of jewels for a few hairs of St. John the Baptist, a piece of the true cross, a key which, it was alleged, contained some grains of a chain with which St. Peter had been shackled while in a dungeon. He also sanctified the most atrocious assassination that was, perhaps, ever perpetrated. The Roman legions having become demoralized, the Emperor Maurice attempted to reduce them to order by the enforcement of rigorous military discipline. This effort produced a general dissatisfaction among the troops, which culminated in the election of Phocus, an obscure soldier, in the place of Maurice. The emperor, desirous of restoring tranquility to the nation, magnanimously abdicated the purple. Never having heard of the name of Phocus before, he inquired of his general who he was. "Alas," replied he, "a great coward, and I fear will be a murderer." This prophecy was soon fulfilled. Phocus sent to the private dwelling of Maurice assassins, who, before the eyes of their father coldly butchered his five sons, and then consummated the horrible tragedy with the murder of the emperor himself. After this barbarous act had been perpetrated, Pope Gregory, although he owed his elevation to the indulgence of Maurice, complimented Phocus on his good fortune, and rejoiced that his piety and benignity had raised him to the imperial throne.
From this model pope let us turn to Pope John XII., elected in 956. In ambition unprincipled, in cruelty inexorable, in dissoluteness cold and calculating; the annals of history scarcely furnish an equal compound of moral deformity. Elevated to the papal throne through the influence of a prostitute, he made the principles of his patroness the maxims of his conduct. He was a drunkard, a profligate, a blasphemer, and a murderer. He passed his time in hunting and gambling. He swore by the Pagan Gods and Goddesses. He lived in public adultery with Roman matrons. He converted the papal palace into a brothel, and made it a school for education in the arts of prostitution. His rapes of widows, wives, and virgins were so frequent, that female pilgrims were deterred from visiting the tomb of St. Peter, for fear of being violated by the holy father while kneeling at his shrine, to invoke his aid in the practice of chastity and piety.
Now advert to Gregory VII., elected in 1075, and see what baseness, trickery, avarice, and insolence have been consecrated as holy in the character of a vicar of Christ. Protected from reproach by his claim to infallibility, he presumed to outrage the sense of common decency by living with the Countess Matilda under suspicious circumstances; and conceiting that he was endowed with supreme power over all kings and governments, and that if they resist his authority he must punish them, he undertook to dethrone Henry IV., Emperor of Germany and Italy, because that prince had exercised the right of investiture contrary to the interdiction of the papal bulls. For this insolent proceed-ure the emperor determined to depose him, and drive him from Rome. Penetrating the emperor's design, he attempted to defeat it by buying the adherence of the Italian populace; but this movement was effectually counterpoised by the emperor's purchasing the support of the Italian nobility. He also convened a council at by which Gregory was deposed; and another at Brisen at which Clement III. was elected. To place Clement in possession of the papal dignity, Henry formed a coalition with the Emperor Alexius: to defeat this project Gregory formed an alliance with Robert Guiscard, Duke of Apulia. The arms of Robert were victorious, and Gregory was delivered from his perilous situation. But victory sometimes is as disastrous as defeat. The formidable allies of the holy father, which success had introduced into the city of Rome, comprehended a numerous band of Saracens who hated the Christian name and capital, although they had for money and the license of war been induced to take up arms in defence of the sacerdotal monarch. A furious sedition happening to arise in the city among the inhabitants, the Saracens eagerly availed themselves of the occasion to gratify their hatred of Rome and of Christianity. They commenced murdering the citizens, plundering dwellings, profaning churches, and firing buildings; nor was their revenge satiated until they had, not only depopulated the city, but reduced the greater portion of it to ashes. This catastrophe completed the disgrace of Gregory. Finding himself universally detested as its author, he had to flee for safety to Salerno, leaving Henry to consummate, without opposition, his design of placing Clement III. upon the apostolic throne.
From the conduct of this crafty and talented sacerdotal despot, let us turn a glance at pope Innocent II., elected in 1130. The elevation of this Pope was the tocsin of a war which, during his administration, kept Rome and Italy in a state of violent convulsion. The sacred college not being able canonically to concur in his election, became divided into two obstinate factions, each of which elected a vicegerent of God; the one being Pope Innocent II., and the other Pope Anaclitus. Two implacable despots being thus authorized to claim the papal throne, a furious holy war was inevitable. Anaclitus having the heavier artillery drove Innocent from Rome; but France and Germany espousing the cause of the fugitive, enabled him to secure a sufficient army to effect his return. He was, nevertheless, obliged to limit his papal jurisdiction to one portion of the city; his antagonist being too strongly entrenched in the other to be dislodged. But even from this limited domain he was again driven by the arms of his formidable rival, and again reinstated by the forces of the temporal power. The two holy fathers continued to hate, persecute and anathematize each other, until death settled the sanguinary controversy by the removal of Anaclitus. Relieved of the terrors of a powerful adversary, Innocent II. convoked the Lateran Council, in which one thousand bishops condemned the soul of Anaclitus, and excommunicated Rogers of Sicily for having supported the schismatic. On account of this papal insolence, Robert declared war against Pope Innocent; and taking him prisoner, obliged him to absolve him from the sentence of the excommunication, and to invest him with the papal provinces of Apulia, Capua, and Calibria.
Let us now direct a moment's attention to Pope Innocent III, elected in 1198, who, when receiving the triple crown exclaimed: "The church has given me a crown as a symbol of temporalities she has conferred on me a mitre in token of spiritual power;—a mitre for the priesthood; a crown for the kingdom; making me the vicar of him who bears on his garments and thighs, 'The King of Kings, and Lord of Lords.'" Inflated with this popular conceit he imagined that he was supreme prince over all nations and kingdoms, and that he had a divine light to pluck up, destroy, scatter, ruin, plant and build whenever a notion happened to inspire his presumptuous brain. He arbitrarily obliged the prefect of Rome to swear allegiance to him, demanded royal homage of Marguard of Romagna, and upon the refusal of that prince to compromise his sov-reignty by submitting to such unwarrantable dictations, deprived him of the duchy of Mark Ancona. With a despotic hand he wrung Spoleto from Duke Conrad. He excommunicated Philip of France for having repudiated his wife, and obliged him to sue for mercy at his feet. He deposed King John, of England, for refusing to confirm the election of a bishop; instigated France to declare war against him, obliged him to resign his kingdom to the See of Rome, to pay large sums of money for absolution, and to hold his throne as a papal fief. He exercised an oppressive despotism over the temporal provinces of Christendom, established inqisisitorial tribunals, suspended religious worship by interdicts, and urged the cruel persecution of the Albigenses.
When his military forces were ready for combat, he is said to have exclaimed: "Sword, sword, whet thyself for vengeance."
Turn from this ornament of the papal throne, and consider the character and administration of Pope Boniface VIII., elected in 1295. Pliable and revengeful, presumptuous and ambitious, he sought to make tools of princes, and slaves of subjects. On his way to the Lateran palace, after his election, the King of Hungary and the King of Sicily, in token of their inferior rank, held the bridle of his horse; and with crowns on their heads waited on him at table as menials. He boldly excommunicated Philip IV., of France, but cowardly sought to escape the penalty by taking refuge in the fortress of Anangni. While luxuriating in this sumptuous retreat, in fancied security, William of Nosgeret surrounded the palace with three hundred horse, and a scuffle ensued in which the vicegerent of God was rudely seized by the throat, severely kicked and cuffed, and cast into prison. A mob, however, soon released him from confinement. In view of his flagitious and undeniable acts of duplicity, simony, usurpation and profligacy, King Philip had resolved to summon a council at Lyons for the purpose of deposing him; but the chastisement of incarceration which he had undergone so mortified his pride, that within three days after his liberation he died in a paroxysm of rage and fury.
Look at the character of Pope Alexander III., elected in 1159, who, demoralized and misled by papal pretensions, distracted all Europe, and kept the Holy See in a state of perpetual insurrection. Under the protection of Frederic I. the anti-popes Victor III., Pascal III., and Calaxtus III., successively arose against him; repeatedly driving him from Rome; sometimes to France; sometimes to Anangni; and sometimes to Venice. But fortune eventually favoring him, he wreaked the heaviest vengeance on the heads of his antagonists. He obliged Frederic to kiss his feet, and to hold the stirrup of his horse. He laid Scotland under an interdict.
He restored the thrones of England and Germany on conditions that augmented his power. And in the exercise of his apostolic authority gave the world calamitous proof that ecclesiastical supremacy is incompatible with the peace of the world.
Regard for an instant the character of Pope Alexander VI., elected in 1523, who perfected in his papal character the dissipation which had disgraced his youth. His policy, both domestic and foreign, was base, treacherous and execrable. He undertook to seize on the Italian provinces by the most cruel and dishonorable methods. He attempted to extort money from the different sections of Christendom by fraud and force. He seduced his own daughter; and gave notorious evidence of the profligacy of his life by five illegitimate children. He conspired with his son, Cardinal Caesar Borgia, to poison four cardinals, but the conspirators drinking the poison themselves, became the victims of their own treachery.
Look at Pope Julius II., elected in 1505, and mark his savage, ferocious, and warlike character. Ambitious of military renown, he commanded his army in person, and without regard to the rights of nations or individuals gratified his lust of power and dominion. In the prosecution of the interests of the Holy See, he excommunicated the Duke of Ferrara, gave Navara to Spain, besieged Muandolo, colleagued against the republic of Venice, and made war upon Louis XII., King of France.
Behold Clement V., elected in 1305, and mark the gross simony, nepotism, and arrogance which disgraced his administration. Hear him excommunicating Henry VII. of Germany, and his allies, for his refusing to mediate between him and Robert; and hear him pronouncing a curse on the Venitians for their refusing to submit to his dictation; declaring them infamous, confiscating their gold and war vessels, abolishing their governmental offices, and absolving the subjects from obedience to the laws.
Turn to John XXII., elected in 1410, and see if any vice, public or private, debarred a candidate from the papal throne. In his youth a pirate, the sanctity of his pontifical character neither restrained nor concealed the precocious viciousness which he had manifested. Although he may have amused himself with the popish conceit that a holy father cannot sin without being praised, yet the Council of Constance, on the testimony of thirty-seven good Catholic witnesses, found seventy indictments against him, and degraded him from the papal dignity. Among the crimes for which he was deposed were simony, murder, rape, sodomy, and illicit intercourse with his brother s wife, and with three hundred nuns. This holy father died in jail.
Look at Julius III., elected in 1550, whose unnatural licentiousness transcending all bounds of decency, sought its gratification with boys, men, and even cardinals. Hear Sixtus V., in the college of cardinals, pronouncing a eulogy on the assassinators of Henry III. King of France, and comparing them with Judith and Eleazer. Hear Alexander I., as he placed his foot on Frederic, King of Denmark, exclaim: "Thus shalt thou tread upon the lion and the adder." Hear Pius V., as he excommunicated Queen Elizabeth, exclaim: "I have this day set thee over the nations, over the kingdoms, to root out, to pull down, to destroy, to build up and to throw down." Witness Pope Leo III. abruptly crowning Charlemagne, and to the astonishment of the world investing him with all the titles, honors, and regal ornaments of the Cæsars. Witness Gregory IV. fomenting discord between Charlemagne and his sons, then between the sons themselves, then tampering with the officers of the imperial army, then absolving them from their oath of allegiance, then uttering to Louis I., son and successor of Charlemagne, that arrogant assertion: "Know my chair is above the emperor's throne;" and ultimately see the design of these atrocious acts, in the claim of the subsequent popes to the dominion of the Cæsars, by virtue of the donation of Charlemagne.
Look at the two hundred and ninety-seven popes that have filled the papal chair: Twenty-four of them were anti-popes; twenty-six were deposed; nineteen were compelled to abandon Rome; twenty-eight were kept on their throne only by foreign intervention; fifty-four were obliged to rule over foreign parts; sixty-four died by violence; eighteen were poisoned; one was shut up in a cage; one was strangled; one smothered; one died by having nails driven in his temples; one by a noose around his neck; and only one hundred and fifty-three out of the whole number have proved themselves at all worthy. Read the papal annals; hear the frequent and atrocious anathemas of the popes; mark the vices that have continued century after century to disgrace the administrations of the holy fathers, and say if profane history affords a catalogue of monarchs so black with crime, so unprincipled in ambition, so remorseless in revenge. Their pretensions were made not from conscious right, but to justify intended usurpations. They claimed to be endowed with power to do whatever God himself could do, in order to forge a plea for governing the world as despots. They claimed the prerogative of absolving subjects from their oaths of allegiance, that they might rule kings with absolute authority. They claimed that they could not sin without being praised, that they might commit any crime without being censured. They claimed the ability of transubstantiating sin into duty, and duty into sin, that they might justify themselves in adopting any means to obtain an end. They claimed all the authority and holiness of heaven, that they might be worshipped and feared as Gods. But while they had the audacity to prefer these claims, it is not a supposable case that the dullest of them was such a stupendous fool as to believe in the validity of his own pretensions. With a triple crown on their heads, with the keys of heaven and hell in their hands, with an assertion on their lips that they are the king of kings, and the proprietors of all the thrones, domains, revenues, gold and gems of the earth, they seriously pretend that they are the successors of St. Peter, an humble fisherman, who like his master, had not where to lay his head, and whose patrimony, which they claim to inherit, must have consisted at most of but an empty purse, a staff, a suit of unfashionable garments, and, perhaps, some old fishing nets. And while they have been elected by emperors, by mobs, by arms and clubs, by bribery, and by every species of corruption, they affirm that they have been chosen by the inspiration of the Holy Ghost.