第81章 44(1)

THE AGE OF THE GREAT RELIGIOUS

THE sixteenth and seventeenth centuries were the age of religious controversy.

If you will notice you will find that almost everybody around you is forever "talking economics" and discussing wages and hours of labor and strikes in their relation to the life of the community, for that is the main topic of interest of our own time.

The poor little children of the year 1600 or 1650 fared worse. They never heard anything but "religion." Their heads were filled with "predestination," "transubstantition,"

"free will," and a hundred other queer words, expressing obscure points of "the true faith," whether Catholic or Protestant. According to the desire of their parents they were baptised Catholics or Lutherans or Calvinists or Zwinglians or Anabaptists. They learned their theology from the Augsburg catechism, composed by Luther, or from the "institutes of Christianity," written by Calvin, or they mumbled the Thirty-Nine Articles of Faith which were printed in the English Book of Common Prayer, and they were told that these alone represented the "True Faith."

They heard of the wholesale theft of church property perpetrated by King Henry VIII, the much-married monarch of England, who made himself the supreme head of the English church, and assumed the old papal rights of appointing bishops and priests. They had a nightmare whenever some one mentioned the Holy Inquisition, with its dungeons and its many torture chambers, and they were treated to equally horrible stories of how a mob of outraged Dutch Protestants had got hold of a dozen defenceless old priests and hanged them for the sheer pleasure of killing those who professed a different faith. It was unfortunate that the two contending parties were so equally matched. Otherwise the struggle would have come to a quick solution.

Now it dragged on for eight generations, and it grew so complicated that I can only tell you the most important details, and must ask you to get the rest from one of the many histories of the Reformation.

The great reform movement of the Protestants had been followed by a thoroughgoing reform within the bosom of the Church. Those popes who had been merely amateur humanists and dealers in Roman and Greek antiquities, disappeared from the scene and their place was taken by serious men who spent twenty hours a day administering those holy duties which had been placed in their hands.

The long and rather disgraceful happiness of the monasteries came to an end. Monks and nuns were forced to be up at sunrise, to study the Church Fathers, to tend the sick and console the dying. The Holy Inquisition watched day and night that no dangerous doctrines should be spread by way of the printing press. Here it is customary to mention poor Galileo, who was locked up because he had been a little too indiscreet in explaining the heavens with his funny little telescope and had muttered certain opinions about the behaviour of the planets which were entirely opposed to the official views of the church. But in all fairness to the Pope, the clergy and the Inquisition, it ought to be stated that the Protestants were quite as much the enemies of science and medicine as the Catholics and with equal manifestations of ignorance and intolerance regarded the men who investigated things for themselves as the most dangerous enemies of mankind.

And Calvin, the great French reformer and the tyrant (both political and spiritual) of Geneva, not only assisted the French authorities when they tried to hang Michael Servetus (the Spanish theologian and physician who had become famous as the assistant of Vesalius, the first great anatomist), but when Servetus had managed to escape from his French jail and had fled to Geneva, Calvin threw this brilliant man into prison and after a prolonged trial, allowed him to be burned at the stake on account of his heresies, totally indifferent to his fame as a scientist.

And so it went. We have few reliable statistics upon the subject, but on the whole, the Protestants tired of this game long before the Catholics, and the greater part of honest men and women who were burned and hanged and decapitated on account of their religious beliefs fell as victims of the very energetic but also very drastic church of Rome.

For tolerance (and please remember this when you grow older), is of very recent origin and even the people of our own so-called "modern world" are apt to be tolerant only upon such matters as do not interest them very much. They are tolerant towards a native of Africa, and do not care whether he becomes a Buddhist or a Mohammedan, because neither Buddhism nor Mohammedanism means anything to them. But when they hear that their neighbour who was a Republican and believed in a high protective tariff, has joined the Socialist party and now wants to repeal all tariff laws, their tolerance ceases and they use almost the same words as those employed by a kindly Catholic (or Protestant) of the seventeenth century, who was informed that his best friend whom he had always respected and loved had fallen a victim to the terrible heresies of the Protestant (or Catholic) church.

"Heresy" until a very short time ago was regarded as a disease. Nowadays when we see a man neglecting the personal cleanliness of his body and his home and exposing himself and his children to the dangers of typhoid fever or another preventable disease, we send for the board-of-health and the health officer calls upon the police to aid him in removing this person who is a danger to the safety of the entire community.