| CHAPTER I. | Page |
| THE NAME AND NATURE OF PROTESTANTISM, | 25 |
| CHAPTER II. |
| THE CAUSES OF PROTESTANTISM. |
| What ought to be attributed to the genius of its founders—Different causes assigned for it—Errors on this subject—Opinions of Guizot—Of Bossuet—True cause of Protestantism to be found in the social condition of European nations, | 28 |
| CHAPTER III. |
| EXTRAORDINARY PHENOMENON IN THE CATHOLIC CHURCH. |
| Divinity of the Catholic Church proved by its relations with the human mind—Remarkable acknowledgment of M. Guizot—Consequences of that acknowledgment, | 38 |
| CHAPTER IV. |
| PROTESTANTISM AND THE HUMAN MIND. |
| Protestantism contains a principle of dissolution—It tends naturally to destroy all faith—Dangerous direction given to the human mind—Description of the human mind, | 42 |
| CHAPTER V. |
| INSTINCT OF FAITH IN THE SCIENCES. |
| Instinct of faith—This instinct extends to all the sciences—Newton, Descartes—Observations on the history of philosophy—Proselytism—Present condition of the human mind, | 46 |
| CHAPTER VI. |
| DIFFERENT RELIGIOUS WANTS OF NATIONS—MATHEMATICS—MORAL SCIENCES. |
| Important error committed by Protestantism, with regard to the religious government of the human mind, | 50 |
| CHAPTER VII. |
| INDIFFERENCE AND FANATICISM. |
| Two opposite evils, fruits of Protestantism—Origin of fanaticism—The Church has prepared the history of the human mind—Private interpretation of the Bible—Passage from O’Callaghan—Description of the Bible, | 53 |
| CHAPTER VIII. |
| FANATICISM—ITS DEFINITION—FANATICISM IN THE CATHOLIC CHURCH. |
| Connexion between fanaticism and religious feeling—Impossibility of destroying it—Means of diminishing it—The Church has used these means, and with what result?—Observations on the pretended Catholic fanatics—Description of the religious excitement of the founders of orders in the Church, | 57 |
| CHAPTER IX. |
| INCREDULITY AND RELIGIOUS INDIFFERENCE IN EUROPE THE FRUITS OF PROTESTANTISM. |
| Lamentable symptoms of these from the beginning of Protestantism—Remarkable religious crisis in the latter part of the seventeenth century—Bossuet and Leibnitz—The Jansenists—Their influence—Dictionary of Bayle—The epoch when that work appeared—State of opinions among the Protestants, | 60 |
| CHAPTER X. |
| CAUSES OF THE CONTINUED EXISTENCE OF PROTESTANTISM. |
| Important question with regard to the continuance of Protestantism—Religious indifference with respect to man collectively and individually—European societies with relation to Mahometanism and idolatry—How Catholicity and Protestantism are capable of defending the truth—Intimate connexion between Christianity and European civilization, | 64 |
| CHAPTER XI. |
| THE POSITIVE DOCTRINES OF PROTESTANTISM ARE REPUGNANT TO THE INSTINCT OF CIVILIZATION. |
| Doctrines of Protestantism divided into positive and negative—Singular phenomenon: one of the principal dogmas of the founders of Protestantism repugnant to European civilization—Eminent service which Catholicity has done to civilization by defending free will—Nature of error—Nature of truth, | 68 |
| CHAPTER XII. |
| EFFECTS WHICH THE INTRODUCTION OF PROTESTANTISM INTO SPAIN WOULD HAVE PRODUCED. |
| Present state of religious ideas in Europe—Victories of religion—State of science and literature—Condition of modern society—Conjectures on the future influence of Catholicity—Is it probable that Protestantism will be introduced into Spain?—England—Her connexion with Spain—Pitt—Nature of religious ideas in Spain—Situation of Spain—How she may be regenerated, | 70 |
| CHAPTER XIII. |
| PROTESTANTISM AND CATHOLICITY IN THEIR RELATION TO SOCIAL PROGRESS—PRELIMINARY COUP D’ŒIL. |
| Commencement of the parallel—Liberty—Vague meaning of the word—European civilization chiefly due to Catholicity—East and West—Conjectures on the destinies of Catholicity amid the catastrophies that may threaten in Europe—Observations on philosophical studies—Fatalism of a certain modern historical school, | 79 |
| CHAPTER XIV. |
| DID THERE EXIST, AT THE TIME WHEN CHRISTIANITY APPEARED, ANOTHER PRINCIPLE OF REGENERATION? |
| Condition, religious, social, and scientific, of the world at the appearance of Christianity—Roman law—The influence of Christian ideas thereon—Evils of the political organization of the empire—System adopted by Christianity; her first care was to change ideas—Christianity and Paganism with regard to the teaching of moral doctrines—Protestant preaching, | 84 |
| CHAPTER XV. |
| DIFFICULTIES WHICH CHRISTIANITY HAD TO OVERCOME IN THE WORK OF SOCIAL REGENERATION—SLAVERY—COULD IT HAVE BEEN DESTROYED MORE SPEEDILY THAN IT WAS BY CHRISTIANITY? |
| The Church was not only a great and productive school, but she was also a regenerating association—What she had to do—Difficulties which she had to overcome—Slavery—By whom was it abolished?—Opinion of M. Guizot—Immense number of the slaves—Caution necessary in the abolition of slavery—Was immediate abolition possible?—Refutation of the opinion of M. Guizot, | 90 |
| CHAPTER XVI. |
| IDEAS AND MANNERS OF ANTIQUITY RESPECTING SLAVERY—THE CHURCH BEGINS BY IMPROVING THE CONDITION OF SLAVES. |
| The Catholic Church not only employs her doctrines, her maxims, and her spirit of charity, but also makes use of practical means in the abolition of slavery—Point of view in which this historical fact ought to be considered—False ideas of the ancients on the subject—Homer, Plato, Aristotle—Christianity began forthwith to combat these errors—Christian doctrines on the connexion between master and slave—The Church employs herself in improving the condition of slaves, | 94 |
| CHAPTER XVII. |
| MEANS USED BY THE CHURCH TO ENFRANCHISE SLAVES. |
| 1st. She zealously defends the liberty of the enfranchised—Manumission in the churches—Effects of this practice—2d. Redemption of captives—Zeal of the Church in practising and extending the redemption of captives—Prejudices of the Romans on this point—The zeal of the Church for this object contributes, in an extraordinary degree, to the abolition of slavery—The Church protects the liberty of the free, | 102 |
| CHAPTER XVIII. |
| CONTINUATION OF THE SAME SUBJECT. |
| 3d. System of the Church with regard to slaves belonging to Jews—Motives which actuated the Church in the enfranchisement of her own slaves—Her indulgence to them—Her generosity towards the freed—The slaves of the Church considered as consecrated to God—Salutary effects of this way of viewing them—4th. Liberty is granted to those who wish to embrace the monastic state—Effects of this practice—Conduct of the Church with regard to the ordination of slaves—Abuses introduced in this respect checked—Discipline of the Spanish Church on this point, | 106 |
| CHAPTER XIX. |
| DOCTRINES OF ST. AUGUSTIN AND ST. THOMAS OF AQUIN ON THE SUBJECT OF SLAVERY—RECAPITULATION. |
| Doctrine of St. Augustin on this subject—Importance of this doctrine with respect to the abolition of slavery—Refutation of M. Guizot—Doctrine of St. Thomas on the same subject—Marriage of slaves—Regulation of canon law on that subject—Résumé of the means employed by the Church in the abolition of slavery—Refutation of M. Guizot—The abolition of slavery exclusively due to Catholicity—Protestantism had no share therein, | 111 |
| CHAPTER XX. |
| CONTRAST BETWEEN THE TWO KINDS OF CIVILIZATION. |
| Picture of modern civilization—Civilizations not Christian—Civilization is composed of three elements: the individual, the family, and the society—The perfectness of these three elements depends on the perfectness of doctrines, | 115 |
| CHAPTER XXI. |
| OF THE INDIVIDUAL—OF THE FEELING OF INDIVIDUALITY OUT OF CHRISTIANITY. |
| Distinction between the individual and the citizen—Of the individuality of barbarians according to M. Guizot—Whether in antiquity individuality belonged exclusively to the barbarians—Twofold principle of the feeling of personal independence—This feeling infinitely modified—Picture of barbarian life—True character of individuality among the barbarians—Avowal of M. Guizot—The feeling of individuality, according to the definition of M. Guizot, belongs in a certain way to all the ancient nations, | 118 |
| CHAPTER XXII. |
| HOW THE INDIVIDUAL BECAME ABSORBED BY THE ANCIENT SOCIETY. |
| Respect for man unknown to the ancients—What has been seen in modern revolutions—Tyranny of public power over private interests—Explanation of a twofold phenomenon, which presents itself to us in antiquity and in modern societies not Christian—Opinion of Aristotle—Remarkable characteristic of modern democracy, | 126 |
| CHAPTER XXIII. |
| OF THE PROGRESS OF INDIVIDUALITY UNDER THE INFLUENCE OF CATHOLICITY. |
| The feeling of true independence was possessed by the faithful of the primitive Church—Error of M. Guizot on this point: 1st, dignity of conscience sustained by the Christian society; 2d, feeling of duty; language of St. Cyprian; 3d, development of the interior life; 4th, defence of free will by the Catholic Church—Conclusion, | 131 |
| CHAPTER XXIV. |
| OF THE FAMILY—MONOGAMY—MARRIAGE-TIE INDISSOLUBLE. |
| Woman ennobled by Catholicity alone—Practical means employed by the Church to raise woman—Christian doctrine on the dignity of woman—Monogamy—Different conduct of Catholicity and Protestantism on this point—Firmness of Rome with respect to marriage—Effects of that firmness—Doctrine of Luther—Indissolubility of marriage—Of divorce among Protestants—Effects of Catholic doctrine with regard to this sacrament, | 135 |
| CHAPTER XXV. |
| THE PASSION OF LOVE. |
| Pretended rigor of Catholicity with respect to unhappy marriages—Two systems of governing the passions—Protestant system—Catholic system—Examples—Passion of gambling—Explosion of the passions in time of public troubles—Of the passion of love—Its inconstancy—Marriage alone is not a sufficient control—What is wanted to make it a control—Of the unity and fixity of Catholic doctrine—Conclusion, | 140 |
| CHAPTER XXVI. |
| OF VIRGINITY IN ITS SOCIAL ASPECT. |
| Of the ennoblement of woman by virginity—Conduct of Protestantism on this point—Close analysis of the heart of woman—Of virginity with respect to population—England—Serious thoughts required for the mind of woman—Salutary influence of monastic customs—General method of appreciation, | 146 |
| CHAPTER XXVII. |
| OF CHIVALRY, AND THE MANNERS OF THE BARBARIANS IN THEIR INFLUENCE ON THE CONDITION OF WOMAN. |
| The life of feudal lords according to M. Guizot—The passions and faith in chivalry—Chivalry did not ennoble woman, it supposed her to be ennobled—Of the respect of the Germans for woman—Analysis of a passage of Tacitus—Reflections on that historian—It is difficult thoroughly to understand the manners of the Germans—Action of Catholicity—Important distinction between Christianity and Catholicity—That the Germans of themselves were incapable of giving dignity to woman, | 150 |
| CHAPTER XXVIII. |
| OF THE PUBLIC CONSCIENCE IN GENERAL. |
| What the public conscience is—Influence of the feelings on the public conscience in general—Education contributes to form the conscience—State of the public conscience in modern times—What has been able to form the public conscience in Europe—Successive contests maintained by Christian morality, | 157 |
| CHAPTER XXIX. |
| OF THE PRINCIPLE OF THE PUBLIC CONSCIENCE ACCORDING TO MONTESQUIEU—HONOR—VIRTUE. |
| Institution of censors according to Montesquieu—Two kinds of prejudice in the author of the Esprit des Lois—He assigns honor as the principle of monarchies, and virtue as that of republics—Explanation of the feeling of honor—What is required to strengthen this feeling—The censorial power replaced by the religious—Examples—Contrasts, | 161 |
| CHAPTER XXX. |
| ON THE DIFFERENT INFLUENCE OF PROTESTANTISM AND CATHOLICITY ON THE PUBLIC CONSCIENCE. |
| Catholicity considered as a creed—As an institution—Ideas, in order to be efficacious, must be realized in an institution—What Protestantism has done to destroy Christian morality—What it has done to preserve it—What is the real power of preaching among Protestants—Of the sacrament of penance with relation to the public conscience—Of the degree to which the Catholic religion raises morality—Of unity in the soul—Unity simplifies—Of the great number of moralists within the bosom of the Catholic Church—Of the peculiar force of ideas—Distinction between ideas with respect to their peculiar force—Whether the human race is a faithful depositary of the truth—How the truth has been preserved among the Jews—The native power of Schools—Institutions are required, not only to teach, but also to apply doctrines—Of the press with relation to the preservation of ideas—Of intuition—Of discourses, | 165 |
| CHAPTER XXXI. |
| OF GENTLENESS OF MANNERS IN GENERAL. |
| Wherein gentleness of manners consists—Difference between gentle and effeminate manners—Influence of the Catholic Church in softening manners—Pagan and Christian societies—Slavery—Paternal authority—Public games—Reflections on Spanish bull-fights, | 172 |
| CHAPTER XXXII. |
| OF THE AMELIORATION OF MANNERS BY THE ACTION OF THE CHURCH. |
| Elements adapted to perpetuate harshness of manners in the bosom of modern society—Conduct of the Church in this respect—Remarkable canons and facts—St. Ambrose and the Emperor Theodosius—The Truce of God—Very remarkable regulations of the ecclesiastical authority on this subject, | 175 |
| CHAPTER XXXIII. |
| OF THE DEVELOPMENT OF PUBLIC BENEFICENCE IN EUROPE. |
| Difference between Protestantism and Catholicity with respect to public beneficence—Paradox of Montesquieu—Remarkable canons of the Church—Injury done by Protestantism to the development of public beneficence—The value of philanthropy, | 184 |
| CHAPTER XXXIV. |
| OF TOLERANCE IN MATTERS OF RELIGION. |
| The question of intolerance has been examined with bad faith—What tolerance is—Tolerance of opinions—Of error—Tolerance in the individual—With religious men—With unbelievers—Two kinds of religious men—Two kinds of unbelievers—Tolerance in society—What is its origin?—Source of the tolerance which prevails in society at present, | 189 |
| CHAPTER XXXV. |
| OF THE RIGHT OF COERCION IN GENERAL. |
| Intolerance is a general fact in history—Dialogues with the partisans of universal tolerance—Does there exist a right of punishing doctrines?—Researches into the origin of that right—Disastrous influence of Protestantism and infidelity in this matter—Of the importance which Catholicity attaches to the sin of heresy—Inconsistency of certain timid Voltairians—Another reflection on the right of punishing doctrines—Résumé, | 196 |
| CHAPTER XXXVI. |
| OF THE INQUISITION IN SPAIN. |
| Institutions and legislation founded on intolerance—Causes of the rigor displayed in the early times of the Inquisition—Three epochs in the history of the Inquisition in Spain: against the Jews and Moors; against the Protestants; against the unbelievers—Severities of the Inquisition—Causes of those severities—Conduct of the Popes in that matter—Mildness of the Roman Inquisition—The intolerance of Luther with respect to the Jews—The Moors and Moriscoes, | 203 |
| CHAPTER XXXVII. |
| SECOND PERIOD OF THE INQUISITION IN SPAIN. |
| New Inquisition attributed to Philip II.—Opinion of M. Lacordaire—Prejudice against Philip II.—Observations on the work called Inquisition Dévoilée—Rapid coup d’œil at the second epoch of the Inquisition—Trial of Carranza—Observation on this trial, and on the personal qualities of the illustrious accused—Why there is so much partiality against Philip II.—Reflections on the policy of that monarch—Singular anecdote of a preacher who was compelled to retract—Reflections on the influence of the spirit of the age, | 210 |
| CHAPTER XXXVIII. |
| RELIGIOUS INSTITUTIONS IN THEMSELVES. |
| Conduct of Protestantism with respect to religious institutions—Whether these institutions have been of importance in history—Sophism on the subject of the real origin of religious institutions—Their correct definition—Of association among the early faithful—The faithful dispersed in the deserts—Relations between the Papacy and religious institutions—Of an essential want of the human heart—Of Christian pensiveness—Of the need of associations for the practice of perfection—Of vows—A vow is the most perfect act of liberty—True notion of liberty, | 219 |
| CHAPTER XXXIX. |
| RELIGIOUS INSTITUTIONS IN HISTORY—THE EARLY SOLITARIES. |
| Character of religious institutions in a historical point of view—The Roman empire—The barbarians—The early Christians—Condition of the Church when Christianity ascended the throne of the Cæsars—Life of the fathers of the desert—Influence of the solitaries on philosophy and manners—The heroism of penance saves morality—The most corrupting climate chosen for the triumph of the most austere virtues, | 229 |
| CHAPTER XL. |
| RELIGIOUS INSTITUTIONS IN THE EAST. |
| Influence of monasteries in the East—Why civilization triumphed in the West and perished in the East—Influence of the Eastern monasteries on Arabian civilization, | 234 |
| CHAPTER XLI. |
| RELIGIOUS INSTITUTIONS IN THE HISTORY OF THE WEST. |
| Peculiar character of religious institutions in the West—St. Benedict—Struggle of the monks against the decline of things—Origin of monastic property—The possessions of the monks serve to create respect for property—Population becomes spread over the country—Science and letters in cloisters Gratian—arouses the study of law, | 238 |
| CHAPTER XLII. |
| OF RELIGIOUS INSTITUTIONS DURING THE SECOND HALF OF THE MIDDLE AGES IN THE WEST—THE MILITARY ORDERS. |
| Character of the military orders—Opinion of the Crusades—The foundation of the military orders is a continuation of the Crusades, | 242 |
| CHAPTER XLIII. |
| CONTINUATION OF THE SAME SUBJECT—EUROPE IN THE THIRTEENTH CENTURY. |
| Transformation of the monastic spirit in the thirteenth century—Religious institutions arise every where—Character of European opposed to that of other civilizations—Mixture of various elements in the spirit of the thirteenth century—Semi-barbarous society—Christianity and barbarism—A delusion common in the study of history—Condition of Europe at the beginning of the thirteenth century—Wars become more popular—Why the intellectual movement began in Spain sooner than in the rest of Europe—Ebullition of evil during the course of the twelfth century—Tanchème—Eon—The Manichees—Vaudois—Religious movement at the beginning of the thirteenth century—The mendicant and preaching orders—The character of these orders—Their influence—Their relations with the Papacy, | 244 |
| CHAPTER XLIV. |
| RELIGIOUS ORDERS FOR THE REDEMPTION OF CAPTIVES. |
| Multitude of Christians reduced to slavery—Religious orders for the redemption of captives were necessary—The Order of the Trinity and that of Mercy—St. Peter Armengol, | 256 |
| CHAPTER XLV. |
| UNIVERSAL ADVANCE OF CIVILIZATION IMPEDED BY PROTESTANTISM. |
| Effects of Protestantism on the progress of civilization in the world, beginning with the sixteenth century—What enabled civilization, during the middle ages, to triumph over barbarism—Picture of Europe at the beginning of the sixteenth century—The civilizing missions of the 16th century interrupted by the schism of Luther—Why the action of the Church on barbarous nations has lost power during three centuries—Whether the Christianity of our days is less adapted to propagate the faith than that of the early ages of the Church—Christian missions in the early times of the Church—What the real mission of Luther has been, | 260 |
| CHAPTER XLVI. |
| THE JESUITS. |
| Their importance in the history of European civilization—Causes of the hatred which has been excited against them—Character of the Jesuits—Contradiction of M. Guizot on this subject—Whether it be true, as M. Guizot says, that the Jesuits have destroyed nations in Spain—Facts and dates—Unjust accusations against the Company of Jesus, | 268 |
| CHAPTER XLVII. |
| THE FUTURE OF RELIGIOUS INSTITUTIONS—THEIR PRESENT NECESSITY. |
| Present state of religious institutions—Picture of society—Inability of industry and commerce to satisfy the heart of man—Condition of minds with respect to religion—Religious institutions will be necessary to save existing society—Nothing fixed in that society—Means are wanting for social organization—The march of European nations has been perverted—Physical means of restraining the masses—Moral means are required—Religious institutions reconcilable with the advancement of modern times, | 274 |
| CHAPTER XLVIII. |
| RELIGION AND LIBERTY. |
| Rousseau—The Protestants Divine law—Origin of power—False interpretation of the divine law—St. John Chrysostom—On paternal authority—Relations between paternal authority and civil power, | 281 |
| CHAPTER XLIX. |
| THE ORIGIN OF SOCIETY, ACCORDING TO CATHOLIC THEOLOGIANS. |
| Doctrines of theologians on the origin of society—The character of Catholic theologians compared to that of modern writers—St. Thomas—Bellarmin—Suarez—St. Alphonsus de Liguori—Father Concina—Billuart—The Compendium of Salamanca, | 288 |
| CHAPTER L. |
| OF DIVINE LAW, ACCORDING TO CATHOLIC DOCTORS. |
| On the divine law—Divine origin of civil power—In what manner God communicates this power—Rousseau—On pacts—The right of life and death—The right of war—Power must necessarily emanate from God—Puffendorf—Hobbes, | 298 |
| CHAPTER LI. |
| THE TRANSMISSION OF POWER, ACCORDING TO CATHOLIC DOCTORS. |
| Direct or indirect communication of civil power—The distinction between the two opinions important in some respects; in others, not so—Why Catholic theologians have so zealously maintained the doctrine of mediate communication, | 305 |
| CHAPTER LII. |
| ON THE FREEDOM OF LANGUAGE UNDER THE SPANISH MONARCHY. |
| Influence of doctrines on society—Flattery lavished on power—Danger of this flattery— Liberty of speech on this point in Spain during the last three centuries—Mariana—Saavedra—In the absence of religion and morality, the most rigorous political doctrines are incapable of saving society—Why the conservative schools of our days are powerless—Seneca—Cicero—Hobbes—Bellarmin, | 311 |
| CHAPTER LIII. |
| OF THE FACULTIES OF THE CIVIL POWER. |
| Of the faculties of civil power—Calumnies of the enemies of the Church—Definition of law according to St. Thomas—General reason and general will—The venerable Palafox—Hobbes—Grotius—The doctrines of certain Protestants favorable to despotism—Justification of the Catholic Church, | 317 |
| CHAPTER LIV. |
| ON RESISTANCE TO THE CIVIL POWER. |
| Of resistance to the civil power—Parallel between Protestantism and Catholicity on this point—Unfounded apprehensions of certain minds—Attitude of revolutions in this age—The principle inculcated by Catholicity on the obligation of obeying the lawful authorities—Preliminary questions—Difference between the two powers—Conduct of Catholicity and Protestantism with regard to the separation of the two powers—The independence of the spiritual power a guarantee of liberty to the people—Extremes which meet—The doctrine of St. Thomas on obedience, | 324 |
| CHAPTER LV. |
| ON RESISTANCE TO DE FACTO GOVERNMENTS. |
| Governments existing merely de facto—Right of resistance to these governments—Napoleon and the Spanish nation—Fallacy of the doctrine establishing the obligation of obedience to mere de facto governments—Investigation of certain difficulties—Accomplished facts—How we are to understand the respect due to accomplished facts, | 330 |
| CHAPTER LVI. |
| HOW IT IS ALLOWED TO RESIST THE CIVIL POWER. |
| On resistance to lawful authority—The doctrines of the Council of Constance on the assassination of a king—A reflection on the inviolability of kings—Extreme cases—Doctrine of St. Thomas of Aquin, Cardinal Bellarmin, Suarez, and other theologians—The Abbé de Lamennais’ errors—He is wrong in imagining that his doctrine, condemned by the Pope, is the same as St. Thomas of Aquin’s—A parallel between the doctrines of St. Thomas and those of the Abbé de Lamennais—A word on the temporal power of the Popes—Ancient doctrines on resistance to power—Language of the Counsellors of Barcelona—The doctrine of certain theologians on the case of the Sovereign Pontiff’s falling into heresy in his private capacity—Why the Church has been calumniously accused of being sometimes favorable to despotism, and sometimes to anarchy, | 336 |
| CHAPTER LVII. |
| ON POLITICAL SOCIETY IN THE SIXTEENTH CENTURY. |
| The Church and political forms—Protestantism and liberty—Language of M. Guizot—The state of the question better defined—Europe at the end of the fifteenth century—Social aristocracy, and democracy, | 343 |
| CHAPTER LVIII. |
| ON MONARCHY IN THE SIXTEENTH CENTURY. |
| The idea entertained of monarchy at this period—The application of this idea—Difference between monarchy and despotism—The nature of monarchy at the commencement of the sixteenth century—Its relations with the Church, | 346 |
| CHAPTER LIX. |
| ON ARISTOCRACY IN THE SIXTEENTH CENTURY. |
| The nobility and the clergy—The differences between these two aristocracies—The nobility and monarchy—Differences between them—An intermediate class between the throne and the people—The causes of the fall of the nobility, | 348 |
| CHAPTER LX. |
| ON DEMOCRACY IN THE SIXTEENTH CENTURY. |
| The opinion entertained of democracy—The prevailing doctrines of that epoch—The doctrines of Aristotle neutralised by the teaching of Christianity—On castes—A passage from M. Guizot on castes—Influence of the celibacy of the clergy in preventing an hereditary succession—The consequences resulting from a married clergy—Catholicity and the people—Development of the industrial classes in Europe—The Hanseatic Confederation—Establishment of the trades-corporations of Paris—Industrial movement in Italy and Spain—Calvinism and the democratic element—Protestantism and the democrats of the sixteenth century, | 350 |
| CHAPTER LXI. |
| VALUE OF DIFFERENT POLITICAL FORMS—CHARACTER OF MONARCHY IN EUROPE. |
| Value of political forms—Catholicity and liberty—Monarchy was essential—Character of European monarchy—Difference between Europe and Asia—Quotation from Count de Maistre—An institution for the limiting of power—Political liberty not indebted to Protestantism—Influence of Councils—The aristocracy of talent encouraged by the Church, | 356 |
| CHAPTER LXII. |
| HOW MONARCHY WAS STRENGTHENED IN EUROPE. |
| Monarchy in the sixteenth century is strengthened in Europe—Its preponderance over free institutions—Why the word liberty is a scandal to some people—Protestantism contributed to the destruction of popular institutions, | 361 |
| CHAPTER LXIII. |
| TWO SORTS OF DEMOCRACY. |
| Two sorts of democracy—Their parallel march in the history of Europe—Their characters—Their causes and effects—Why absolutism became necessary in Europe—Historical facts—France—England—Sweden—Denmark—Germany, | 364 |
| CHAPTER LXIV. |
| CONTEST BETWEEN THE THREE SOCIAL ELEMENTS. |
| Contest between monarchy, aristocracy, and democracy—How monarchy came to prevail—Fatal effects of the weakening of the political influence of the clergy—Advantages which might have arisen from this influence to popular institutions—Relations of the clergy with all powers and classes of society, | 370 |
| CHAPTER LXV. |
| POLITICAL DOCTRINES BEFORE THE APPEARANCE OF PROTESTANTISM. |
| Parallel between the political doctrines of the eighteenth century, those of modern publicists, and those which prevailed in Europe before the appearance of Protestantism—Protestantism has prevented the homogeneity of European civilization—Historical proofs, | 374 |
| CHAPTER LXVI. |
| OF POLITICAL DOCTRINES IN SPAIN. |
| Catholicity and politics in Spain—Real state of the question—Five causes contributed to the overthrow of popular institutions in Spain—Difference between ancient and modern liberty—The Communeros of Castille—The policy of her kings—Ferdinand the Catholic and Ximenes—Charles V.—Philip II., | 377 |
| CHAPTER LXVII. |
| POLITICAL LIBERTY AND RELIGIOUS INTOLERANCE. |
| Political liberty and religious intolerance—Europe was developed under the exclusive influence of Catholicity—Picture of Europe from the eleventh to the fourteenth century—Condition of the social problem at the end of the fifteenth century—Temporal power of the Popes—Its character, origin, and effects, | 382 |
| CHAPTER LXVIII. |
| UNITY IN FAITH RECONCILED WITH POLITICAL LIBERTY. |
| It is false that unity of faith is opposed to political liberty—Impiety is allied with liberty or despotism, according to circumstances—Modern revolutions—Difference between the revolution of the United States and that of France—Pernicious effects of the French revolution—Liberty impossible without morality—Remarkable passage from St. Augustin on forms of government, | 388 |
| CHAPTER LXIX. |
| INTELLECTUAL DEVELOPMENT UNDER THE INFLUENCE OF CATHOLICITY. |
| Catholicity in its relations with intellectual development—What is the influence of the principle of submission to authority—What are the effects of this principle with respect to all the sciences—Parallel between ancients and moderns—God—Man—Society—Nature, | 392 |
| CHAPTER LXX. |
| HISTORICAL ANALYSIS OF INTELLECTUAL DEVELOPMENT. |
| Historical investigation of the influence of Catholicity on the development of the human mind—Refutation of one of M. Guizot’s opinions—John Erigena—Roscelin and Abelard—St. Anselm, | 398 |
| CHAPTER LXXI. |
| RELIGION AND THE HUMAN INTELLECT IN EUROPE. |
| Religion and the human intellect in Europe—Difference between the intellectual development of the nations of antiquity and those of Europeans—Causes that have accelerated this development in Europe—Origin of the spirit of subtilty—Service which the Church rendered to the human mind by her opposition to the subtilties of the innovators—Parallel between Roscelin and St. Anselm—Reflections on St. Bernard—St. Thomas of Aquin—Advantage of his dictatorship in the schools—Advent of St. Thomas in the middle ages of immense advantage to me human mind, | 404 |
| CHAPTER LXXII. |
| PROGRESS OF THE HUMAN MIND FROM THE ELEVENTH CENTURY TO THE PRESENT TIME. |
| Progress of the human mind from the eleventh century to our own times—Different phases—Protestantism and Catholicity in their relations to learning, to criticism, to the learned languages, to the foundation of universities, to the progress of literature and the arts, to mysticism, to high philosophy, to metaphysics, to ethics, to religious philosophy, and to the philosophy of history, | 412 |
| CHAPTER LXXIII. |
| SUMMARY OF THE WORK—DECLARATION OF THE AUTHOR. |
| Summary of the work—The author submits it to the judgment of the Roman Church, | 419 |
| NOTES. |
| APPENDIX. |
| INDEX. |