SUMMARY. BOOK II. CHAPTER I. The meekness of manners in ages of faith; their courtesy arising from religion; the gracious benignity of holy men, evinced in their address, in their writings, in their relation with the world; it gave a character to their countenances; the beauty of the Christian portraits; the influence of religious meekness upon the exterior features; beauty ascribed to an internal excellence-The mild and humble manners which chivalry acquired from religion, examples from history and from fable-The romance of Gyron le Courtois-The kindness shown to strangers and to the poor-Meekness and benignity necessarily a characteristic of the Christian manners in all ages p.163 CHAPTER II. The principle of religious obedience in relation to the meek; the importance ascribed to it; obedience was the test of piety and the rule of genius-The origin of this duty-The neglect of it caused the fall of man in Paradise-The consequences of self-will exposed by ancient writ ers-Men are constituted by nature to obey-The obedience of the world is that of cupidity or of necessity; that of Christians is the free obedience of charity-Their service is a free offering; their will must be free-The moral dignity arising from religious obedience; all despotism excluded from Christian authority, which rested upon mutual love-The happiness resulting to the social order from obedience; the evils consequent upon neglecting it in spiritual relations; the misery introduced by disobedience; it is the source of all heresy; the confusion to which this gave rise CHAPTER III. p. 181 The delight experienced on returning to contemplate the Church-What a new view of history it unfolds-The Catholic Church distinguished from all the Churches of heretics; furnished a universal remedy for all the wants and miseries of men-The connection between meekness and the means employed by God to preserve its unity-The supremacy of St. Peter and of the Roman See-The language of the Fathers respecting Rome-The testimony to the spiritual greatness of Rome furnished by genius, learning, philosophy, the science of the saints, the judgment of the intelligent in past ages; the doctrine of Christian antiquity on this point-The reverence with which the sovereign pontiffs were treated; remarkably evinced in the worst ages-The relation of the Church to the civil government-The temporal power with which bishops were invested -What was the fact respecting the false decretals-The two powers always distinct but directed to one end-The lessons given to princes respecting their authority-Instances of the oppression of the ecclesiastical liberties by the temporal power-The Ghibellines-The controversy respecting the investitures, and the memorable scenes to which it gave rise-The Gallicans, and the consequences of their opposition-The Machiavellian policy of modern governments-The despotism of Louis XIV-The real freedom of nations endangered by the modern doctrinesThe popular opposition as dangerous and unjust as that of tyrants-The Gallican liberties are servitudes; the Church essentially free-The advantages which resulted to society from its influence on governments p. 195 CHAPTER IV. The temporal government in relation to the principles of the meek-Odedience and freedom secured; authority respected by the people, and supported by religion-Origin of the prayers of the Church for kings; all degrees of authority respected; all social distinctions implied services; rule not the object of universal ambition-Gravity of the magisterial character and of the tone of government-The duties of the magistrates, and their manners in ages of faith; examples-The instructions which they received-The sovereign dignity; its origin and establishment—The provisions made against a tyranny; the political notion of a king in the middle ages-Provisions for legislative redress: the Christian king was not a despot but had his council -The character of men who belonged to it-Their abhorrence of flattery; how they were loved by the kings whom they corrected-The objection founded on the non-intervention of the Commons considered-The interest of the majority was always to be consulted, according to the doctrine of government then taught-Religion the basis of government-The sentiments of the ancients were conformable to this doctrine -The object of government was religious-The change which has taken place in legislation; legality not always justice-The civil legislation was to co-operate with the ecclesiastical-The science of legislation with Catholics was simply Christian; honor essential to the art of reigning-The protection of the clergy; their influence -The legislative wisdom of the middle ages-The character of kings themselves-The great number of truly Christian kings-The testimony of St. Thomas-The virtue of these kings; the love which their subjects entertained for them; conclusion that meekness is the only secure policy p. 223 CHAPTER V. The general character of a Catholic state in relation to the consequences of meek obedience -The spirit of freedom which belonged to it -The maintenance of domestic liberty; how the founders of Christian states had to contend against the evils of the former pagan society-The astonishing unity which characterized them—The people exercised an acknowledged and effectual power-The ancient capitularies prove this-In what light the people are regarded by a Catholic state-In what light by a Protestant-The doctrine of the schoolmen-The errors of the moderns in exaggerating or diminishing the popular influence, in what light the people were regarded by the Church-The objections founded upon the absence of constant political debates considered-The evils that attend a government by assemblies; how the Christian philosophy tended to preserve society from their license-The sentiments of the ancient sages respecting popular assemblies and orators-The influence of the great judicial and legislative councils in states during the ages of faith-In what manner the popular voice was consulted-The modern notions of a public opinion not then entertained; the danger of this rule; the judgment of Socrates-Catholics most exposed to the danger of its influence-The objection founded on the supposed inactivity of the ages of faith considered-What was the spirit of industry in them, and in modern times, how regard must be had here to the two philosophies-The consequences of each-The commerce of the middle ages; the religious and even poetic character belonging to it-The consistency which characterized the ancient Catholic state; its settled composure; its regard to old customs; it was the most natural of all states; it had a love for past times; itwas united as one man; its security founded on virtue; hence the censorship which it established upon literature and the arts; its creative spirit; the doubts of modern writers unjustified-The modern opinions respecting the progress of society considered-What is the true judgment on this sub ject-The abuses and injustice of the civil government in modern times-Meekness, freedom, union, and moral dignity characterized the ancient Catholic state. were CHAPTER VI. p. 262 In what manner the institution and privileges of nobility were compatible with the meekness which is ascribed to the middle ages-The feudal system; all classes of subjects enjoyed privileges; towns, trades, and ages had their privileges-The principle of nobility not an invention of the middle ages-The testimony of the Holy Scriptures in its favor-The sentiments of the Fathers respecting it, and those of the ancients-The interests of the Christian nobility connected with those of the poor; instances of its regard for them-The sentiments of the middle ages less favorable to the pride of birth than is generally supposed-The importance of forming a right estimate of the advantages of nobility-Examples of nobles in the ages of faith-That the grandeur of their castles is no proof of their pride-A visit to the feudal castle; its position, architecture, and decoration-Its chapel-Circumstances of the castle life; how it was reconcileable with piety and meekness, which is all that we have to demonstrate CHAPTER VII. p. 296 The various associations among the lower ranks of the state in ages of faith depending upon meekness-The spirit of the Catholic Church is eminently social, and opposed to isolationThe pride of the moderns is destructive of associations-The fraternities of the middle ages; their constitutions; the patrons-The religious and even poetic character assumed by trades; commerce was made instrumental to objects of religion; and not allowed to interfere with its duties-The character of men in trade during the ages of faith-The examples of St. EloyConclusion. p. 331 B II. SUMMARY. BOOK III. CHAPTER I. In what sense the meek were to possess the earth-Religion conduced to the rise, augmentation, and dignity of cities, to the preservation of their ancient monuments, and to the style of their construction and adornment-The beauty of the Christian cities in ages of faith-The holy images, memorials of saints, and inscriptions, in cities-The manners of the ancient city life-Cities like holy places, notwithstanding the riches which they possessed-The moral features peculiar to some-The contrast which all presented to the cities of heathen timesInstances of the general idea which prevailed of the sanctity of cities-The religious character of their festivities, and even of their traffic, as in the institution of fairs-The fair of St. Denis and that of St. Mark-Hermits used to be seen in cities on great festivals, and used to live near and even within them-The scenery and monument which generally surrounded cities-How the Christian memorials in cities are fast perishing-How their glory in ages of faith forms their chief present interest p. 347 CHAPTER II. The vast number of churches and other beautiful monuments which were erected in the ages of faith-The churches of the first Christians, those of the empire, and those constructed after the barbarians had founded new kingdoms-The cathedrals of the middle ages-By what means they were raised-The devotion of the people, the munificence of kings and private persons, the zeal of the clergy-The substitution of these works for the canonical penance -The spirit in which they were erected-The site of churches determined by events connected with faith-That of the heathen temples also seized and sanctified, sometimes changed, for objects of convenience-The ceremonies observed at the building-The dedication-The spirit in which all this proceeded-The position of churches-The symbolical sense-Their exterior-The bells-Their interior-The advantage of its grandeur-The beauty and interest of the ancient churches-The pavement and its lore-Corners for retirement-Cells for recluses -The altar; its decoration and riches-The offerings made towards it-The relics--The antiquity of this devotion-Their translation - The memorials of antiquity in churches-The ex voto figures- The images and paintings-State of the fine arts in the middle ages-Antiquity of the Christian use of paintings and images, and the grounds on which it was justified against the Iconoclast-The love which men entertained for churches-Accounted for by the end to which they were devoted-The sanctuaries p. 399 CHAPTER III. How the meek possessed the beauties and advantages of the natural world-How all creatures were objects of their love-Great enterprises to aid material interests-Preservation of Forests, love of agriculture-Men subjects, not citizens-Yet nature alone was felt to be not xiii BIII. |