«Сравнение протестантизма и католицизма в их влиянии на европейскую цивилизацию»

Gratian, merit of his literary labors, 241.

Gregory (Pope), passage from, 108;

frees two slaves of the Roman Church, 436;

his reason why Christians liberated their slaves, 436.

Gregory III. (Pope), on selling slaves to the pagans for sacrifice, 435.

Gregory IX. (Pope), his decretals on slavery, 109;

against the hereditary succession of the clergy, 352.

Gregory XVI. (Pope), his apostolic letters against the slave trade, 438.

Grotius, his servile doctrine on the civil power, 323;

his evidence in favor of Catholicity, 424.

Gruet, his incredulity and execution, 429.

Guibert, historical labors of, 241.

Guizot, on the effects of the Church upon slavery, 113;

his doctrine of the personal independence of individuals among the barbarians stated and discussed, 119;

true theory thereon, 121;

incoherence of his own doctrines, 124;

cause of his error, 125;

his acknowledgment with regard to the reformation and liberty, 343;

extract from, shewing that the clergy were not a caste, 351;

an opinion of, refuted, 399;

extract from, shewing the immense superiority of the Church to the barbarians in legislation, 447;

documents shewing his error with respect to Abelard, 486.

Hacket, fanaticism of, 427.

Harlem, Mathias, mad fanaticism of, 426.

Heresy, held a sin by the Catholic Church, 200.

Heretics, characteristics of those of the early ages, 425.

Herman, preaches the murder of all priests and magistrates, 426.

Hermandad, charter of, between the kingdoms of Leon and Castile, for the preservation of their liberties, 475.

History, difficulties in its study, 248;

necessity of taking into account times and circumstances of events therein, 248.

Hobbes, his false theory of society, 304;

his servile doctrine, 323.

Honor, principle of, in monarchies, according to Montesquieu, 161.

Horace, on the origin of society, 462.

Hospitals, destroyed by Henry VIII. in England, 185;

Catholic bishops the protectors and inspectors of, 187;

laws made respecting them by the Church, 187;

attached to monasteries and colleges in the middle ages, 449;

superintended by the bishops, 449;

their property protected by being considered as belonging to the Church, 449.

Hugh of St. Victor, historical labors of, 241.

Humility, its effects with regard to toleration, 193.

Ideas, irreligious ones cannot be confined to theory, but enter on the field of practice, 70;

destroy themselves, 71;

power of, 169;

they are divided into those that flatter the passions, and those that check them, 170;

they require an institution to preserve and enforce them, 170;

how they became corrupted among mankind before Christianity, 170;

how effected by the press, 171;

their natural progress, 171;

their rapid succession in modern times, 171.

Impiety allies itself with liberty or despotism to suit its purpose, 388.

Incredulity in Europe the fruit of Protestantism, 60;

spirit of, has lost much of its strength, 70.

Independence, personal, feeling of, existed among the Greeks and Romans, 124.

Indifference, religious, in Europe, the fruit of Protestantism, 60.

Individual, the, how absorbed by the state among the ancients, 127;

fatal effects of the complete annihilation of the feelings of respect for, in society, 129;

witnessed among nations not Christians, 129.

Individuals, how the freedom of, was fettered among the ancient republics, 130;

every thing ruled by the state, 130.

Inquisition, the, misrepresentations with regard to that of Spain, 203;

its duration may be divided into three periods, 205;

appeals from it to Rome, 207;

indulgence of the latter, 203;

interference of the Popes to soften the rigours of, 203;

mildness of that of Rome, 203;

no case of capital sentence pronounced by it, 203;

rigours of that of Spain in the time of Philip II. caused by the Protestants themselves, 214;

принуждает проповедника отречься, который в присутствии Филиппа II утверждал, что короли имеют абсолютную власть над своими подданными, 218;

became milder with the spirit of the age, 218;

remarks thereon, 452;

апеллирующим в Рим от них запрещено возвращаться в Испанию под страхом смерти прагматической санкцией Фердинанда и Изабеллы, 454;

how affected by the policy of the Spanish kings, 455;

последние настойчиво стремились к тому, чтобы решение в Испании было окончательным, без права апелляции, в чем Папы отказали, 455;

affected impartiality of writers with regard to it, 455.

См. Перес, Пуигбланч, Вильянуэва, Льоренте и Йомтов.

Institutions, religious, opposed by Protestantism and philosophers, 219;

their importance and connexion with religion herself, 221;

have survived the attempts made to destroy them, 221;

their nature described, 222;

their object, 222;

are perfectly conformable to the spirit of the Christian religion, 223;

their commencement, according to Cassian, 223;

have always existed in the Church from the time of Constantine, 223;

conduct of the Popes towards them, 224;

their accordance with the Gospel precepts, 225;

their effects on the human mind, 226;

their services and necessity, 227;

their necessity for the salvation of society, 275;

not inconsistent with the improvements of modern times, 280;

historical view of them, 458;

coup d'œil at their origin and development, 458-9.

Institutions, free, injured by Protestantism, 363.

Institutions, their study, 248;

necessity of understanding the times when they existed, 248.

Intellect, the, its development, how affected by Catholicity, 392;

influence thereof upon, historically examined, 393;

its relations with religion, 404;

its development among the nations of Europe different from that of those of antiquity, 405;

causes that have hastened its development in Europe, 405;

origin of the spirit of subtlety, 406;

service rendered to it by the Church in opposing the subtleties of the innovators, 403;

its progress from the eleventh century to our times, 412;

different phases, 412.

Intolerance, that of some irreligious men, 194;

of the Romans, 196;

of the pagan emperors, 196;

has continued from the establishment of Christianity by the state, in various forms, down to the present time, 196;

recent instances of it, 196;

case of France examined, 197;

doctrine which condemns all intolerance with regard to doctrines and actions discussed and refuted, 198;

consequences which would flow from it, 198;

would produce impunity for crimes, 198;

civil and religious, distinguished, 450;

mistaken by Rousseau, 450;

its existence in ancient and modern times held by some Protestants, 451.

Irreligion, spirit of, has lost much of its strength, 70.

Isabella, part taken by, in the establishment of the Inquisition in Spain, 205.

Jansenists, the, described, 62.

Jerome, (St.), on the name Catholic not being given to heretics, 422.

Jesuits, importance of, in the history of civilization, 268;

their eminent services, 269;

error and contradiction of M. Guizot in their regard, 270;

false charges against, 271.

Jews, the slaves of, protected by decrees of Councils, 107;

struggle between truth and error among, 170;

how the truth was preserved, 170;

their avarice, 206;

popular hatred against, 206;

atrocities charged against them by the people, 207;

pragmatic sanction of Ferdinand and Isabella with regard to, 454;

law of Philip II. against, 455.

John de Ste. Marie, extracts from, on Christian politics, 463.

Jomtob, Nathaniel, his work called The Inquisition Unveiled, 456;

his prejudice and vulgar abuse, 456.

Judaizers pursued by the Inquisition, 209.

Justin, on martyrdom, 132;

his Apology, 286.

Justinian gives bishops the control of hospitals, 450.

Kings, inviolability of, 337;

greatest increase of the power of, in Europe, dates from the appearance of Protestantism, 363.

Knowledge, state of, when Christianity appeared, 85;

sterility of, in creating social institutions, 85.

Laborers, protected by the Council of Rheims, 182.

Lacordaire (l'Abbé) on the Spanish Inquisition, 210.

Lamennais (l'Abbé), his attempt to ally Catholicity with extreme democracy, 131;

his doctrines on government compared with those of St. Thomas, 338.

Las Casas, exertions of, in favor of the native Americans related by Robertson, 442.

Lateran, general Council of, confirms the truce of God, 181;

одиннадцатый вселенский собор, запрещает жестокое обращение с монахами, духовенством, паломниками, купцами, крестьянами и потерпевшими кораблекрушение, 182.

Law, the divine, false interpretation of, 284;

St. John Chrysostom on, 285;

according to Bellarmine, 291.

— См. Св. Фома, Суарес, Готти, Бузенбаум, Лигуори, Биллуар и Саламанкский компендиум.

Закон. — См. Св. Фома.

League, the Hanseatic, described, 354.

Legislation, that of Rome described, 86;

was probably influenced by Christianity, 86.

Leibnitz, his negotiations with Bossuet to re-unite the Churches, 61;

his theological system contains the chief dogmas of Catholicity, 424.

Lepers, ordered to be maintained at the expense of the Church, 187.

Lerida, Council of, excludes those at variance from the body and blood of Christ, 176;

decrees seven years' penance against infanticide, 184.

Leyden, John of, his excesses at Munster, 426.

Liberty, a word ill understood, 79;

examples of, 79;

how limited, 79;

Catholicity favorable to its true spirit, 80;

true nature of, 228;

according to Catholic doctors, 311;

political freedom owes nothing to Protestantism, 352;

Catholicity favorable to it, 352;

why it has fallen into bad repute with some, 362;

considered in relation to religious intolerance, 382;

cannot subsist without morality, 389;

remarkable passage from Augustin on the subject, 390.

Lillebonne, Council of, enforces the truce of God, 180.

Llandaff, Council of, 177.

Llorente, his History of the Inquisition, 457;

his attempt to introduce schism and heresy into Spain, 457;

his misrepresentation, 457;

burns a portion of the documents belonging to the Inquisition of Madrid, 457.

London, Council of, 106.

Людовик Баварский, учение о том, что имперская власть исходит непосредственно от Бога, поддерживаемое князьями империи в его время, 462.

Love, passion of, its effects, 143;

how treated by Catholicity and Protestantism, 144;

advantages of the course pursued by the former, 145.

Luther, his opinion on polygamy, 138;

effects which his doctrines would have had, had they been proclaimed sooner, 138;

his intolerance towards the Jews, 209;

specimens of his violence, grossness, and intolerance, 421;

his evidence against Catholicity, 423;

his interview with the Devil, 425;

infidel passages from his writings, 428.

Lyons, Council of, 105;

Собор, см. Прокаженные;

poor men of, described, 251.

Mâcon, Councils of, 104.

Manichees, unusual severities exercised towards, 204;

description of, 252.

Manners, gentleness of, one of the characteristics of European civilization, 172;

wherein it consists, 172;

exists in advanced societies, 172;

not found in young nations, 172;

did not exist among the Greeks and Romans, 173;

causes of this, 173;

their excessive corruption among the ancients, 445.

Mariana, his popular doctrines, 312;

on the liberties of Spain, 481.

Marquez, P., on the disputes between rulers and their subjects, 482;

on the levying of taxes, and the right of rulers over the property of their subjects, 483.

Marriage, doctrines of Catholicity and Protestantism with regard to, compared, 136;

importance of guarding the sanctity of, 139;

not admitted as a sacrament by Protestantism, 139;

different conduct of Catholicity and Protestantism with regard to, 140.

Martyrs, heroism of the Christian, 132.

Matha, John of, one of the founders of the Order of the most holy Trinity for the Redemption of Captives, 259.

Mathematics, obscurity of their first principles, 425.

Melancthon, his complaints against the other Reformers, 421;

superstitions of, 426.

Merchants protected by Councils, 182.

Merida, Council of, 100.

Missions, their unity broken by Protestantism, 260;

injury thereby done to them, 263;

what they might have effected had it not appeared, 263;

what united efforts effected in earlier times, 264;

need of, on a large scale, for the conversion of the heathen, 265;

zeal displayed by the Church in the promotion of, in latter times, 266;

powerful means for promoting at the command of Rome before unity was broken, 266.

Monarchy, why hereditary is preferable, 143;

idea formed of, in the sixteenth century, 346;

application thereof, 347;

in what it differed from despotism, 347;

what it was in the sixteenth century, 347;

its relations with the Church, 348;

when necessary in Europe, 356;

different character of, in Europe and Asia, 357;

passage from De Maistre on, 358;

institutions for limiting it, 358;

it acquired strength in the sixteenth century, 361;

prevailed over free institutions, 362;

causes of this, 370.

Monasteries, those in the east established in imitation of the solitaries, 235;

causes of their decline, 235;

services they might have rendered to literature, 236;

what they did for knowledge, 236;

those of the west established, 238;

their effects, 238;

property rendered sacred, 239;

their property, 239;

their claims thereto, 239;

their improvements, 240;

encouragement given to the country life, 240;

their services to Germany, France, Spain, and England, 240;

great men they produced, 240;

their services to science and letters, 240;

their civilizing effects, 242;

new forms assumed by them in the twelfth and thirteenth centuries, 242;

their objects, 243;

benefits they conferred on mankind, 243.

Monks, protected by Councils, 180.

Monogamy not owing to climate, 138.

Montaigne on the Reformation, 61;

his infidel sentiments changed at his death, 429.

Montanus, Arias, employed by Philip II. to collect books and MSS., 218.

Montesquieu on the principle of honor in monarchies, 162;

that of virtue in republics, 161;

he is bound by his theory, 165;

on the destruction of monasteries and hospitals in England by Henry VIII., 185;

his doctrine with regard to the latter, 186.

Montpellier, Council of, its decrees to secure peace, 181.

Moors, the, dread of their power in Spain, 205;

papal bull in favor of, 209;

law of Philip III., expelling them, 454.

Napoleon and the Spanish nation, 331.

Нарбоннский собор, его декрет в пользу

the truce of God, 179.

Nationality, importance of, 76.

Nicholas, a fanatic who taught that it was good to continue in sin that grace might the more abound, 427.

Nuns, protected by the Council of Rouen, 181.

Obedience, motives of, founded on the will of God, 97.

Olive trees, why protected by the Council of Narbonne, 180.

Opinions, the rapid succession of, in modern times, 171.

Opinion, public, influence of, on morals, 163.

Orange, Council of, its decree in favor of slaves, 103.

Orders, the religious-military described, 242;

the mendicant ditto, 252;

the necessity for the latter, 253;

their popular nature, 254;

their influence, 254;

were the work of God, 254;

their relations with the Pontiffs, 256;

those for the redemption of captives, 257;

visions inspiring them, 259;

their founders, 259.

Orleans, Council of, its decree in favor of slaves, 100, 103, 107;

forbids any one to be armed at church, 176;

protects hospitals, 187;

the poor and prisoners, 187.

Oxford, Council of, its decree against robbers, 182.

Pacts, 298.

Paganism described by St. Augustin, 89.

Palafox, on the duties of kings, princes, and magistrates, 321;

on taxes and tyranny, 483.

Palentia, Council of, protects the defenceless, 182.

Papin, evidence of, in favor of Catholicity, 424.

Paris, trades-union of, 354.

Passions, the, differently treated by Catholicity and by Protestantism, 140;

why so active in times of public disturbance, 143.

Patrick, (St.), Council of, 105.

Paul, (St.), his Epistle to the Romans, 459.

Крестьяне. — См. Латеранский.

Penance, efficacy of the sacrament of, 167.

Perez, on the condemnation of a preacher for absolutist doctrines by the Inquisition of Spain, 455.

Peter, (St.), of Arbues, his murder by the Jews not a proof of the unpopularity of the Inquisition, 207;

tumult occasioned thereby, 207.

Peter, (St.), Nolasco, founds the Order of Mercy for the Redemption of Captives, 259.

Philanthropy, inadequate for works of beneficence without Christian Charity, 189.

Philosophers, the irreligions of the last century preferred pagan to Christian institutions, 161.

Philosophy, schools of, can destroy but not create, 171.

Philip II. of Spain did not institute the Inquisition, but continued it, 210;

why so much attacked by Protestants, 210;

вероятность того, что попытки внедрить протестантизм в Испании в его время увенчаются успехом, ввиду обстоятельств того времени, 211;

his conduct to Carranza, 213;

his services to Catholicity, 215;

general feeling in his reign with regard to cruel punishments very different from the present, 217;

his patronage of literature, 218;

his letter to Arias Montanus, 456.—See Inquisition.

Pilgrims protected by Councils, 181.

Pitt, anecdote of, 76.

Pius II. (Pope), his apostolic letters against slavery, 439.

Pius VII. (Pope), interposes to abolish the slave trade, 441.

Plato, immoral doctrines of, 422.

Polygamy, not the effect of climate, 138.

Poor, the, regulations of Councils in favor of, 187.

Popes, the, services they rendered to society by preserving the sanctity of marriage, 137;

support the truce of God, 181;

their attempts to mitigate the rigour of the Spanish Inquisition, 208;

appoint judges of appeal, 208;

their intolerance compared with the tolerance of Protestantism, 208;

their temporal powers, 340;

doctrines of theologians with regard to them in case they should fall into heresy, 342;

nature, origin, and effects of their temporal power, 386;

list of titles given to, in ancient times, 423.

Power, origin of, 284;

the paternal, considered with regard to the civil, 286;

the latter, according to Bellarmine, resides immediately in the people, 292;

divine origin of, 298;

violence of, when illegitimate, 303;

mediate and immediate transmission of, 305;

this distinction important in some respects and unimportant in others, 306;

why Catholic divines have so zealously supported the mediate, 308;

faculties of the civil, 317;

calumnies of the opponents of the Church on this point, 317;

resistance to the civil, 324;

comparison between Catholicity and Protestantism on this point, 327;

vain timidity of some minds on this point, 324;

obedience to the civil, taught by Catholicity when legitimate, 325;

civil distinguished from spiritual, 326;

conduct of Catholicity and Protestantism with respect to the separation of the two, 326;

the independence of the spiritual, a guarantee for the liberty of the people, 326;

doctrines of St. Thomas on obedience to the civil, 328;

doctrines of St. Thomas, Bellarmine, Suarez, &c. on resistance to the civil, in extreme cases, 338.

Preaching, that of Protestantism without authority, 167.

— См. Протестантизм.

Prebendaries, bound to give a tenth of their fruits to an hospital, 188.

Press, the effects of, on opinions, 171.

Prisoners, exertions of the Church in favor of, 187.

Protestantism, present condition of, 64;

attempts to preserve itself by violating its fundamental principle, 64;

causes of its continuance, 64;

has almost entirely disappeared as a fixed creed, but remains as a body of sects, 65;

its positive doctrines repugnant to the instinct of civilization, 68;

its essential principle one of destruction, 69;

can boast only of its ruins, 69;

was the work of human passions, and not of God, 69;

effects which even its partial introduction into Spain would produce, 74, 76, 78;

advantages of the practice of preaching preserved by, 90, 166;

its preaching is without authority, 167;

its doctrine with respect to errors of the mind, 199;

effects which its introduction into Spain would have produced, 216;

would have broken the unity of the Spanish monarchy, 216;

is opposed to vows and celibacy, 219;

its appearance, 262;

its effects in breaking the unity of European civilization, 262;

divided the missionaries among themselves, 263;

disastrous effects of, 267;

exalts the temporal power at the expense of the spiritual, 308;

its relations with liberty, 343;

real state of the case on this point, 344;

its origin aristocratic, 355;

not favorable to the poor, 355;

has contributed to destroy free institutions, 363;

fearful state of Europe after it appeared, 369;

политические доктрины, преобладавшие в Европе до его появления, в сравнении с доктринами современных публицистов и школы XVIII века, 374;

has prevented the homogeneity of European civilization, 375;

historical proofs, 376;

в сравнении с католицизмом в отношении образования, критики, ученых языков, основания университетов, прогресса литературы и искусств, мистицизма, высокой философии, метафизики, морали, религиозной философии и философии истории, 412;

evidences against, from Luther, Melancthon, Calvin, Beza, Grotius, Papin, Puffendorf, and Leibnitz, 423;

its superstition and fanaticism, 425;

bad faith of its founders, 428;

passages proving this, 428;

progress of infidelity soon after its appearance proved from Luther, Brentzen, Gruet, and Montaigne, 428.

Puffendorf, his false theory of society, 304;

evidence of, against Protestantism, 423.

Пуигбланч. — См. Йомтов.

Punishments, right of inflicting capital, derived from God, 300;

cannot come from pacts, 300;

mildness of, among barbarian nations not a proof of civilization but of indifference to crime, 447;

immense superiority of the legislation of the Church with respect to, according to M. Guizot, 447.

Regulus, virtue bordering on ferocity, 104.

Religion, always existed in some shape among the greater part of mankind, 66;

power of, in Spain, 76;

condition of, when Christianity appeared, 84;

atrocities committed in the name of, by Catholics and Protestants, 204;

importance of, to the civil power, 311;

corruption of, among the ancients, 445.

Revolutions, those of modern times, 389;

difference between that of the United States of America and that of France, 389.

Rheims, Councils of, 104;

commands that the clergy, monks, women, travellers, laborers, and vine-dressers shall be respected during war, 182;

protects the poor, 187.

Робертсон. — См. Доминиканцы и Лас Касас.

Romans, the, their savage heroism not tolerated by the mild spirit of Christianity, 104;

futile attempts made to imitate them, 128;

their manners effeminate without being gentle, 173.

Rome, legislation of, 86;

how affected by Christianity, 86;

vice of her political organization, 87;

Council of, its decrees in favor of slaves, 109;

the court of, endeavors to mitigate the severity of the Spanish Inquisition, 208;

mildness of the Inquisition at Rome compared with that in other places, 208;

no instance of a capital sentence having been pronounced thereby, 208;

the decline and fall of the empire of, 229.

Roscelin described, 400;

compared with St. Anselm, 407.

Rouen, Council of, its decree in favor of the truce of God, 181.

Rousseau, doctrines of, 282;

his appeal to the passions, 288;

his Contrat Social, 299;

his misrepresentation of Catholicity, 450;

doctrines of his Contrat Social, 451;

his intolerance, 451.

Saavedra, his popular doctrines, 313.

Salamanca, Compendium of, on the transmission of power by the people's consent, 295.

Sciences, the natural and social compared, 85.

Scipio, story of, 165.

Self-defence, right of, alleged as a plea for the intolerance of governments, 202.

Seneca, on the worship of the gods, 316.

Sigebert, historical labors of, 241.

Slaves, their large numbers among the ancients, 91;

their numbers at Athens, Sparta, Rome, and in the eastern countries, 91;

opinions of Plato and Aristotle regarding them, 91;

their treatment, 91;

dangers from their numbers, 91;

their rebellions, 92;

their immediate emancipation impracticable, 93;

the Church did all that could be done in their favor, 94;

difficulties she had to contend with in their emancipation, 94;

conduct, designs, and tendencies of the Church favorable to them, 94;

their natural inferiority to freemen proclaimed by the heathen philosophers, 95;

their natural equality with them inculcated by the Scriptures and the Church, 97;

motives for their obedience, 97; their ill-treatment, 98;

spirit of hatred and revolts thereby caused, 98;

St. Paul's instructions to them, 98;

power of life and death possessed over them by their masters, and cruelties exercised, 99;

scene from Tacitus, 99;

St. Paul intercedes for one of them, 100;

ill-treatment of them forbidden by Councils of the Church, 100;

she substitutes public trial for private vengeance in their regard, 101;

the clergy forbidden to mutilate them, 101;

she condemns to penance those who put them to death of their own authority, 101;

she protects those newly emancipated, 103;

those of the Church not allowed to be sold or exchanged, 109;

those who embrace the monastic state are freed by decree of the Council of Rome, 109;

abuse thereof, 109;

were raised to the priesthood, but not until they had been freed, 110;

prevalence of the abuse of ordaining slaves without the consent of their masters, 110;

the Church protects their marriages, and forbids them to be dissolved by their masters, 113.—See Councils.

Slavery, the offspring of sin, 112.

Society, will always be either religious or superstitious, 67;

modern, described, 72;

its progress, 82;

condition of, when Christianity appeared, 84;

present state of, 274;

одного управления недостаточно для его нужд, 276;

principle of charity required, 276;

physical means of restraining the masses of, 278;

moral means required, 280;

origin of, according to St. Thomas, 289;

not the work of man, 291;

not to be saved by strict political doctrines, without religion and morality, 314;

why modern conservative schools are powerless in preserving it, 315;

struggle therein between the three elements, monarchy, aristocracy, and democracy, 369.

Solitaries, the early, described, 231;

numbers of, 231;

influence of, in spiritualising ideas and improving morals, 232;

overcome the difficulties of the luxurious and enervating climate, 234;

great men who received their inspirations from them, 234.

Spain, effects which the partial introduction of Protestantism would have produced there, 74, 76, 77;

power of religious ideas there, 76;

peculiar manner in which revolutionary ideas have come into operation there, 77;

has not yet obtained the government which she requires, 78;

effects of the loss of her national unity, 78;

her intolerance in religious matters not so great as it has been represented, 218;

bold language used there with regard to politics, 312;

industrial progress therein, 354;

Catholicity and politics there, 377;

real state of the question, 377;

causes of the ruin of her free institutions, 378;

ancient and modern freedom, 378;

Communeros of Castile, 379;

policy of her rulers, 380;

Ferdinand, Ximenes, Charles V., and Philip II., 381.

Stephen, (Abbot), his account of the excesses committed by the Manichees in France, 252.

Suarez, on the origin of power, 294;

his reply to King James I. of England, 294;

on the disputes between subjects and their rulers, 473.

Subtlety, spirit of, in the middle ages, its causes, 406.

Tacitus, scene from, of cruelty to slaves, 99;

on the ancient Germans with regard to women, 152;

his description of their manners, why embellished, 152.

Tact, value of, 171.

Tanchème, excesses of, 250.

Telugis, Council of, ordains the truce of God, 180.

Tertullian, apology of, 286.

Theodosius, the emperor, excluded from the Church by St. Ambrose, for the slaughter at Thessalonica, 178.

Theories, rapid succession of, in modern times, 171.

Theresa, St., extracts from the visions of, 427.

Thierry, M., his history of the Conquest of England by the Normans, 120.

Thomas, St., of Aquin, extract from, on the origin of society, 289;

on the Divine law, 290;

his definition of law, 319;

his doctrines with regard to laws and royal power, 319;

on obedience to laws, 328;

utility of his dictatorship in the schools in the middle ages to the human mind, 411;

passages from, on the duties of rulers and subjects, 470;

his doctrines on the forms of government, 480.

Times, superiority of the primitive, has been exaggerated, 422.

Toledo, Councils of, 103, 107, 108, 111.

Toleration, how misunderstood and misrepresented, 190;

prejudices against Catholicity with regard to, 190;

principle of, considered, 191;

in religious men is the produce of two principles, charity and humility, 191;

illustrations, shewing how they are affected by intercourse with the world on this point, 192;

that of some irreligious men, 194;

considered in society and governments, 194;

its existence in society not owing to the philosophers, 195;

its causes, 195; principle of universal, discussed, 196.

Tours, Council of, ordains that the poor shall be supported in their own town or parish, 187.

Trades-corporations, origin and salutary effects of, 477.

Профсоюз. — См. Париж.

Trajan, the emperor, 6000 gladiators slain at his games, 174.

Transubstantiation, discussion with regard to, in consequence of the philosophy of Descartes, 397.

Trent, Council of, gives bishops the power of visiting hospitals, 449.

Troja, Councils of, promote the truce of God, 180.

Truce of God described, 179;

established by Church Councils, 179;

supported by Popes, 180.

Truth, described, 69.

Tubuza, Council of, establishes the truce of God, 179.

Unbelievers, doctrines of, with regard to errors of the mind, 200.

Universities, those founded by Catholicity, 414.

Vaison, Council of, decree of, in favor of foundlings and against infanticide, 184.

Valois, Felix of, one of the founders of the Order of the Most Holy Trinity for the Redemption of Captives, 259.

Vaudois, described, 252.

Verneul, Council of, 105.

Villanueva, prejudice and egotism of, 457.

Vine-dressers, protected by the Council of Rheims, 182.

Virginity, respected by the ancients, &c., but not by Protestantism, 146;

how important that it should be respected, 146;

not injurious to the state, 147;

its effects on the female character, 149.

Видения, (см. Ордена);

effects of, 259;

those of Catholics, 427.

Vives, Louis, on human knowledge, 424.

Voltaire described, 63;

extract from, on the importance of the morals of courts to society, 137.

Vows, vindication of religious, 228;

those of chastity in the early ages of the Church, 458.

Widows, their vows of chastity in the early ages of the Church, 458.

Витмар, немецкий монах, его хроники весьма почитаемы, 241;

used by Leibnitz, 241.

Women, degraded condition of, among the ancients, 136, 441;

their elevation due entirely to Catholicity, 136, 156;

how affected by chivalry, 150;

their elevation falsely ascribed to the ancient Germans, 151;

protected by Councils, 182.

Worms, Council of, excommunicates those who refuse to be reconciled, 177.

Zeballos, P., on Christian politics and Naboth's vineyard, 467.

Ziegler, a Lutheran, an ardent defender of the immediate communication of temporal power, 463.

Zonarus, on charitable establishments, 187.

Zuinglius, his phantom, 426.

КОНЕЦ.

СНОСКИ:

[A] Этот предмет настолько важен, настолько деликатен, что я не удовлетворюсь переводом цитируемых мною отрывков, как бы тщательно я ни старался сделать их точными и буквальными, рискуя нарушить стиль и идиоматику нашего языка. Поэтому я желаю представить читателю сами оригинальные тексты, желая, чтобы он судил по ним, а не по моей версии. [Они будут найдены в Приложении.]

[B] Королевские прокуроры, ответственные за ведение уголовных и других дел.

[C] Когда это было написано. — Пер.

[D] Авг. Неужели сами люди и народы таковы, что они не могут погибнуть или измениться и являются совершенно вечными? — Евод. Кто усомнится в том, что этот род изменчив и подвержен времени? — Авг. Итак, если народ хорошо умерен и серьезен, и является усерднейшим хранителем общей пользы, в котором каждый ценит частное дело меньше, чем общественное, не справедливо ли издается закон, по которому этому самому народу позволено создавать себе магистратов, через которых будет управляться его дело, то есть общественное? — Евод. Совершенно справедливо. — Авг. Далее, если этот же народ, постепенно развращаясь, предпочтет частное дело общественному и сделает голос продажным, и, будучи подкуплен теми, кто любит почести, вверит правление над собой порочным и преступным людям, не справедливо ли также, если тогда появится какой-нибудь добрый муж, который обладает большим влиянием, отнимет у этого народа власть раздавать почести и сведет ее к произволу немногих добрых людей или даже одного? — Евод. И это справедливо. — Авг. Итак, когда эти два закона кажутся столь противоречащими друг другу, что один из них дает народу власть раздавать почести, а другой отнимает ее, и когда этот второй издан так, что никаким образом оба не могут быть в одном государстве одновременно, скажем ли мы, что какой-либо из них несправедлив и не должен был быть издан? — Евод. Ни в коем случае.

[E] Отрывок из Беллармина «О Римском Понтифике» здесь опущен.

[F] Дань, которая уплачивалась в день Святого Мартина.

[G] Другая дань.

[H] Дань на содержание короля во время его путешествий.

[I] Дань на содержание рвов замков в Кастилии и армий.

[J] «Крайне трудно установить происхождение торговых корпораций даже в тех городах, которые были самыми старыми и лучше всего дисциплинированными. — Санди в своей «Гражданской истории Венеции» (т. II, ч. 1, кн. IV, стр. 767), подсчитав шестьдесят одну торговую корпорацию, существовавшую в этой столице в начале его века, заявляет, что невозможно приписать каждой из этих корпораций дату ее происхождения или дату ее первых уставов. Этот историк, тем не менее, изучил все архивы республики; он довольствуется тем, что отмечает, что ни одна из корпораций не является более ранней, чем XIV век». (Примечания, сопровождающие эту главу, принадлежат самому Кампани.)

[K] Мы здесь узнаем многие идеи, взятые из труда, который увидел свет в 1774 году в типографии Санча под названием «Экономико-политический дискурс в защиту механического труда рабочих, Д. Рамона Мигеля Паласио». Автор этих мемуаров, опасаясь обвинения в грубом плагиате, отмечает, что, будучи обязанным здесь рассматривать этот же предмет, он был вынужден принять многие идеи, содержащиеся в этом труде, который в то время он счел уместным опубликовать, не указывая своего настоящего имени.

[L] «Обратитесь к Приложению примечаний, №№ 28 и 30. Вы увидите там, каким уважением и властью пользовался город Барселона в другой период посредством муниципальных магистратов, которые представляли его под обычным именем советников».

[M] «В дипломатической коллекции этих мемуаров мы находим множество писем и других документов, доказывающих прямые и взаимные отношения, которые существовали между городом Барселоной и императорами Востока, Германии, султанами Египта, королями Туниса, Марокко и различными монархами и государствами или другими великими державами Европы».

[N] См. замечания его превосходительства М. Кампоманеса об этих злоупотреблениях и ложных принципах политики в его «Дискурсе о народном образовании ремесленников», со стр. 119 по 160.

[O] Мы обычно называем химерой или невозможностью то, что представляет большие трудности. По этому случаю мы не можем не заметить искренним людям, что по этим великим трудностям они могут судить о законности и искренности желаний, выражаемых так называемыми реформаторами и апеллирующими к Соборам. Они не желают Соборов; но под тенью этого слова они хотят избежать власти своих законных начальников. (Примечание авторов «Библиотеки религии», изданной в Испании.)

Примечания транскриптора

Очевидные опечатки были исправлены без уведомления.

Дефисы и ударения были стандартизированы.

За исключением пунктов, упомянутых ниже, все остальные написания и пунктуация соответствуют оригиналу.

Develop и develope, idealog(y/ist) и ideolog(y/ist) используются в книге как взаимозаменяемые. Они были стандартизированы до современного стандартного написания develop и ideology.

Вариации в использовании/написании производных от латинского propius (стр. 473a, 474a и 490a), хотя, возможно, и неверные, были оставлены как опубликованные, поскольку они кажутся маловероятными опечатками.

Zuinglius/Zwinglius. Первое написание используется в основном тексте книги, а второе — в примечаниях. Это не было изменено.

Ссылка на примечание 1 в оригинале гласит «(См. примечание в конце тома)», [1] было добавлено для улучшения ясности и единообразия.

Цитата на стр. 313: «Какой абсолютный монарх в Европе одобрил бы, чтобы один из его высших чиновников выражал происхождение власти на манер нашего бессмертного Сааведры? «Именно из центра справедливости», — говорит он, — «была проведена окружность короны. Последняя не была бы нужна, если бы мы могли обойтись без первой» — пропущена закрывающая кавычка. Поскольку она может отсутствовать после «drawn» или «former», она не была исправлена.

Записи для ПРИМЕЧАНИЙ, ПРИЛОЖЕНИЯ и УКАЗАТЕЛЯ были добавлены в оглавление.

The Project Gutenberg eBook of Protestantism and Catholicity Compared in their Effects on Civilization in Europe, by Rev. J. Balmes