A Treatise on Relics Part 5
"That the use of lights was adopted by the church, especially at the celebration of the sacred mysteries, as early as the times of the apostles, may likewise, with much probability, be inferred from that pa.s.sage in their Acts which records the preaching and miracles of St Paul at Troas:-'And on the first day of the week, when we were a.s.sembled to break bread, Paul discoursed with them, being to depart on the morrow, and he continued his speech until midnight. And there were a great number of lamps in the upper chamber where we were a.s.sembled.'-(Acts xx. 7, 8.) That the many lamps, so particularly noticed in this pa.s.sage, were not suspended merely for the purpose of illuminating, during the night-time, this upper chamber, in which the faithful had a.s.sembled on the first day of the week to break bread, but also to increase the solemnity of that function and betoken a spiritual joy, may be lawfully inferred from every thing we know about the manners of the ancient Jews, from whom the church borrowed the use of lights in celebrating her various rites and festivals."-(_Hierurgia_, p. 372.)
It is really difficult seriously to answer such extraordinary suppositions as that the seven candlesticks, expressly mentioned as types of the seven churches, should be an allusion to the physical lights used in the worship of those churches, and not to the moral and spiritual light which they were spreading amongst Jews and Gentiles. Such an explanation appears to me nothing better than that tendency to materialise the most abstract and spiritual ideas to which I have alluded above, p. 126. With regard to the pa.s.sage in the Acts xx. 7, 8, which says that there were a great number of lamps in the upper chamber where St Paul was preaching, I think that this circ.u.mstance might have been considered as a religious rite if the apostle had been preaching at noon; but as it is expressly said that he did it at night, nothing can be more simple than the lighting of the upper chamber with lamps. It was also very natural that there should be many of them, because as St Paul was undoubtedly often referring to the Scriptures, his hearers, or at least many of them, being either real Jews or h.e.l.lenists, must have been continually looking to copies of the Bible in order to verify his quotation. It was, therefore, necessary to have the room well lighted, and consequently to employ many lamps. It is, indeed, curious to see to what far-fetched suppositions a writer of so much learning and ingenuity as Dr Rock is obliged to recur, in order to defend a purely Pagan rite which has been adopted by his church, giving the simplest and clearest things a _non-natural sense_, similar to that which some Romanising clergymen have been giving to the precepts of a church which they were betraying whilst in her service and pay.
The same author maintains that lights were employed from primitive times at divine service, saying:-
"The custom of employing lights, in the earlier ages of the church, during the celebration of the eucharist; and other religious offices, is authenticated by those venerable records of primitive discipline which are usually denominated Apostolic Canons."-(_Hierurgia_, p. 393.)
Now, what is the authenticity of these canons? The author himself gives us the best answer to it, saying:-
"Though these canons be apocryphal, and by consequence not genuine, inasmuch as they were neither committed to writing by the apostles themselves, nor penned by St Clement, to whom some authors have attributed them; still, however, this does not prevent them from being true and authentic, since they embody the traditions descended from the apostles and the apostolic fathers, and bear a faithful testimony that the discipline which prevailed during the first and second centuries was established by the apostles."-(P. 394.)
I shall not enter into a discussion about the value of evidence furnished by a work which is acknowledged to be apocryphal, and not to have been written by those to whom its defenders had ascribed its authorship;(92) but I shall only remark, that one of the most eminent fathers of the church, the learned Lactantius, who flourished in the fourth century, and consequently long after the time when the Apostolic Canons are supposed to have been composed, takes a very different view from them in regard to this practice, because he positively says, in attacking the use of lights by the Pagans, _they light up candles to G.o.d as if he lived in the dark, and do they not deserve to pa.s.s for madmen who offer lamps to the Author and Giver of light_?(93) And is it probable that he could approve of a practice in the Christian church which he condemns in the Pagan?
And, indeed, can there be any thing more heathenish than the custom of burning lights before images or relics, which is nothing else than sacrifices which the Pagans offered to their idols?
I have described above, p. 74, the manner in which St Jerome defended the use of lights in the churches against Vigilantius. This defence of St Jerome is adduced by our author in a rather extraordinary manner.
"It happens not unfrequently that those very calumnies which have been propagated, and the attacks which were so furiously directed by the enemies of our holy faith in ancient times, against certain practices of discipline then followed by the church, are the most triumphant testimonies which can be adduced at the present day, both to establish the venerable origin of such observances, and to warrant a continuation of them. In the present instance, the remark is strikingly observable; for the strictures which Vigilantius pa.s.sed in the fourth age, on the use of lights in churches, as well as on the shrines of the martyrs, and the energetic refutation of St Jerome of the charge of superst.i.tion preferred against such a pious usage by that apostate, may be noticed as an irrefragable argument, in the nineteenth century, to establish the remote antiquity of this religious custom. After mentioning as a fact of public notoriety, and in a manner which defied contradiction, that the Christians, at the time when he was actually writing, which was about the year 376,(94) were accustomed to illumine their churches during mid-day with a profusion of wax tapers, Vigilantius proceeds to turn such a devotion into ridicule. But he met with a learned and victorious opponent, who, while he vindicated this practice of the church against the objection of her enemy, took occasion to a.s.sign those reasons which induced her to adopt it. That holy father observes:-'Throughout all the churches of the East, whenever the Gospel is to be recited, they bring forth lights, though it be at noon-day; not certainly to shine among darkness, but to manifest some sign of joy, that under the type of corporeal light may be indicated that light of which we read in the Psalms, "Thy word is a lamp to my feet, and a light to my path." ' "-(_Hierurgia_, p. 298.)
Now, I would observe to the learned doctor, that St Jerome, in answering Vigilantius, maintained, as I have shown above, p. 74, that it was calumny to say that the Christians burnt candles in the daylight, and that it was done only by some people, _whose zeal was without knowledge_.
Consequently, the church which has adopted this practice shows, according to the authority of that "holy and learned father," that _her zeal is without knowledge_. With regard to the argument in support of the abovementioned practices given by St Jerome, and reproduced by our author, that the Eastern churches make use of lights, I admit that it is unanswerable, because it is an undoubted fact that the Graeco-Russian Church makes an immense consumption of wax candles, chiefly burnt before the images, and it remains for me only to congratulate the advocates of this practice on the support which they derive from such an imperative authority as that of the Graeco-Russian Church.
It remains for me now only to say a few words about the _incense_, which forms a const.i.tuent part of the service of the Roman Catholic and Graeco-Russian Churches, as much as the holy water and lights, and which is defended by the author of "Hierurgia" in the following manner. After having described the use of incense in the Jewish temples, he says-
"It was from this religious custom of employing incense in the ancient temple, that the royal prophet drew that beautiful simile of his, when he pet.i.tioned that his prayers might ascend before the Lord like incense. It was while 'all the mult.i.tude were praying without at the hour of incense, that there appeared to Zachary an angel of the Lord, standing at the right of the altar of incense,'-(Luke i. 10, 11). That the oriental nations attached a meaning not only of personal reverence, but also of religious homage to an offering of incense, is demonstrable from the instance of the magi, who, having fallen down to adore the newborn Jesus, and recognise his divinity, presented him with gold, and myrrh, and frankincense. That he might be more intelligible to those who read his book of the Apocalypse, it is very probable that St John adapted his language to the ceremonial of the liturgy then followed by the Christians in celebrating the eucharistic sacrifice, at the period the evangelist was committing to writing his mysterious revelations. In depicting, therefore, the scene which took place in the sanctuary of heaven, where he was given to behold in vision the mystic sacrifice of the Lamb, we are warranted to suppose that he borrowed the imagery, and selected several of his expressions, from the ritual then actually in use, and has in consequence bequeathed to us an outline of the ceremonial which the church employed in the apostolic ages of offering up the unb.l.o.o.d.y sacrifice of the same divine Lamb of G.o.d, Christ Jesus, in her sanctuary upon earth. Now, St John particularly notices how the 'angel came and stood before the altar, having a golden censer; and there was given him much incense, that he should offer of the prayers of all the saints upon the golden altar which is before the throne of G.o.d; and the smoke of the incense of the prayers of the saints ascended up before G.o.d, from the hand of the angel.'-Apocal. viii.
3-5."-(_Hierurgia_, p. 518.)
To this explanation of the use of incense in the churches, I may answer by the same observation which I have made, p. 144, on a similar defence of the use of lights, namely, that it is a strange materialization of spiritual ideas by embodying into a tangible shape what is simply typical, and which is not warranted by any direct evidence. Such far-fetched and fanciful conjectures cannot be refuted by serious arguments; but as regards the Jewish origin of the use of incense, as well as of many other ceremonies common to the Roman Catholic and Greek Churches, I shall give the observation of the celebrated Dr Middleton, on an answer made by a Roman Catholic to his well-known Letter from Rome, and who, defending the ceremonies of his Church in nearly the same manner as the author of "Hierurgia," says, "That Dr Middleton was mistaken in thinking every ceremony used by the heathens to be heathenish, since the greatest part of them were borrowed from the worship of the true G.o.d, in imitation of which the devil affected to have his temples, altars, priests, and sacrifices, and all other things which were used in the true worship." This he applied to the case of _incense_, _lamps_, _holy water_, and _processions_, adding, "that if Middleton had been as well read in the Scriptures as he seemed to be in the heathen poets, he would have found the use of all these in the temple of G.o.d, and that by G.o.d's appointment."
"I shall not dispute with him," says Middleton, "about the origin of these rites, whether they were _first inst.i.tuted by Moses_, or _were of prior use and antiquity amongst the Egyptians_. The Scriptures favour the last, which our _Spenser_ strongly a.s.serts, and their _Calmet_ and _Huetius_ allow; but should we grant him all that he can infer from his argument, what will he gain by it? Were not all those _beggarly elements_ wiped away by the spiritual worship of the Gospel? Were they not all annulled, on account of _their weakness and unprofitableness_, by the more perfect revelation of _Jesus Christ_?-(Gal. iv. 9; Heb. vii. 18.) If, then, I should acknowledge my mistake, and recall my words, and instead of _Pagan_, call them _Jewish_ ceremonies, would not the use of Jewish rites be abominable still in a _Christian church_, where they are expressly abolished and prohibited by G.o.d himself?
"But to pursue his argument a little farther. While the _Mosaic_ worship subsisted by divine appointment in _Jerusalem, the devil likewise_, as he tells us, _had temples and ceremonies of the same kind_, in order to draw votaries to his idolatrous worship, which, after the abolition of the _Jewish_ service, was carried on still with great pomp and splendour, and above all places, in _Rome_, the princ.i.p.al seat of his worldly empire.
Now, it is certain that in the early times of the Gospel, the Christians of Rome were celebrated for their zealous adherence to the faith of Christ, as it was delivered to them by the apostles, pure from every mixture either of _Jewish_ or _heathenish superst.i.tion_, till, after a succession of ages, as they began gradually to deviate from that apostolic simplicity, they introduced at different times into the church the particular ceremonies in question. Whence, then, can we think it probable that they should borrow them from the _Jewish_ or the _Pagan_ ritual? From a temple remote, despised and demolished by the Romans themselves, or from temples and altars perpetually in their view, and subsisting in their streets, in which their ancestors and fellow-citizens have constantly worshipped?(95) The question can hardly admit any dispute; the humour of the people, as well as the interest of a corrupted priesthood, would invite them to adopt such rites as were native to the soil, and found upon the place, and which long experience had shown to be useful to the acquisition both of wealth and power. Thus, by the most candid construction of this author's reasoning, we must necessarily call their ceremonies _Jewish_, or by pushing it to its full length, shall be obliged to call them _devilish_.
"He observes that I begin my charge with the use of _incense_ as the most notorious proof of their Paganism, _and like an artful rhetorician, place my strongest argument in the front_. Yet he knows I have a.s.signed a different reason for offering that the first; because it is _the first thing_ that strikes the sense, and surprises a stranger upon his entrance into their churches. But it shall be my strongest proof, if he will have it so, since he has brought nothing, I am sure, to weaken the force of it.
He tells us that there was _an altar of incense in the temple of Jerusalem_, and is surprised, therefore, how I can call it _heathenish_; yet it is evident, from the nature of that inst.i.tution, that it was never designed to be perpetual, and that during its continuance, G.o.d would have never approved _any other altar_, either in _Jerusalem_ or any where else.
But let him answer directly to this plain question: Was there ever _a temple in the world, not strictly heathenish_, in which there were _several altars, all smoking with incense, within our view, and at one and the same time_? It is certain that he must answer in the negative; yet it is as certain that there were many such temples in _Pagan_ Rome, and are as many in _Christian Rome_; and since there never was an example of it, but what was _Paganish_, before the time of _Popery_, how is it possible that it could be derived to them from any other source? or when we see so exact a resemblance in the copy, how can there be any doubt about the original?
"What he alleges, therefore, in favour of _incense_ is nothing to the purpose: 'That it was used in the Jewish, and is of great antiquity in the Christian churches, and that it is mentioned with honour in the Scriptures,' which frequently _compare it to prayer_, and speak of its _sweet odours ascending up to G.o.d_, &c., which figurative expressions, he says, 'would never have been borrowed by sacred penmen from heathenish superst.i.tion;' as if such allusions were less proper, or the thing itself less sweet, for its being applied to the purposes of idolatry, as it constantly was in the time of the _same penmen_, and, according to their own accounts, on the _altars of Baal_, and the other _heathen idols_: and when _Jeremiah_ rebukes the people of _Judah_ for _burning incense to the queen of heaven_ (Jer. xliv. 17), one can hardly help imagining that he is prophetically pointing out the worship paid now to the _virgin_, to whom they actually _burn incense_ at this day under that very t.i.tle.(96)
"But if it be a just ground for retaining a practice in the _Christian_ church, because it was enjoined to the _Jews_, what will our Catholic say for those usages which were actually prohibited to the _Jews_, and never practised by any but by the _heathens and papists_? All the _Egyptian priests_, as Herodotus informs us, _had their heads shaved, and kept continually bald_.(97) Thus the Emperor _Commodus_, that he might be admitted into that order, _got himself shaved, and carried the G.o.d Anubis in procession_. And it was on this account, most probably, that the _Jewish priests_ were commanded _not to shave their heads, nor to make any baldness upon them_.-(Lev. xxi. 5; Ezek. xliv. 20). Yet this _Pagan rasure_, or _tonsure_, as they choose to call it, on the crown of the head, has long been the distinguishing mark of the _Romish priesthood_. It was on the same account, we may imagine, that the _Jewish priests were forbidden to make any cuttings in their flesh_ (Lev. xix. 28, xxi. 5), since _that was likewise the common_ practice of certain _priests and devotees among the heathens_, in order to acquire the fame of a more exalted sanct.i.ty. Yet the same discipline, as I have shown in my _Letter_,(98) is constantly practised at _Rome_ in some of their solemn seasons and processions, in imitation of these _Pagan enthusiasts_, as if they searched the Scriptures to learn, not so much what was enjoined by true religion, as what had been useful at any time in a false one, to delude the mult.i.tude, and support an imposture."-(_Middleton's Miscellaneous Works_, vol. v., p. 11, _et seq._)
The same author justly observes, that "under the _Pagan emperors_ the use of _incense_ for any purpose of religion was thought so contrary to the obligations of _Christianity_, that in their persecutions, the very method of _trying and converting a Christian was by requiring him only to throw the least grain of it into the censer or on the altar_."
"Under the _Christian emperors_, on the other hand, it was looked upon as a _rite_ so peculiarly _heathenish_, that the very _places or houses_ where it could be proved to have been done, were, by a law of Theodosius, confiscated to the government."(99)-(_Ibid._, p. 95.)
I shall conclude this essay by a short sketch of the superst.i.tious practices prevailing in the Graeco-Russian Church, which will be the subject of my next and last chapter.
Chapter VIII. Image-Worship And Other Superst.i.tious Practices Of The Graeco-Russian Church.
The Graeco-Russian Church is perhaps the most important element of the politico-religious complications in which Europe is at present involved.
It is, moreover, not a fortuitous cause of these complications, but has been growing during centuries, until it has reached its present magnitude, though its action upon Turkey may have been prematurely brought into play by accidental circ.u.mstances. It comprehends within its pale about 50,000,000 of souls, whilst it exercises an immense influence upon 13,000,000 of Turkish, and a considerable one upon more than 3,000,000 of Austrian subjects, professing the tenets of that church, though governed by separate hierarchies. To this number must be added the population of the kingdom of Greece, amounting to about 1,000,000: so that the whole of the followers of the Eastern Church may be computed in round numbers at 66,000,000 or 67,000,000 of souls.(100)
The Russian Church differs from other Greek churches, not in her tenets, but in her government. From the establishment of Christianity in Russia, towards the end of the tenth century, to the capture of Constantinople by the Turks in 1453, the Russian Church was governed by a metropolitan, consecrated by the Patriarch of Constantinople. After this event, the metropolitans were consecrated by the Russian bishops till 1588, when a patriarch of Russia was inst.i.tuted by that of Constantinople, who had arrived at Moscow, in order to obtain pecuniary a.s.sistance for his church.
The patriarch enjoyed considerable influence, which modified in some respects the despotic authority of the Czar. It was Peter the Great who abolished this dignity in 1702, after the death of the Patriarch Adrian, and declared himself the head of the Russian Church.
He introduced several regulations to restrict the power of the clergy, and to improve their education. It appears that the violent reforms by which that monarch tried to introduce the civilization of western Europe amongst his subjects, had produced an intellectual movement in their church, but which, not squaring with the views of the imperial reformer, was violently suppressed by him. Thus, in 1713, a physician called Demetrius Tveritinoff, and some other persons, began to attack the worship of images, and to explain the sacrament of communion in the same sense as has been done by Calvin.
These reformers were anathematised by the order of the Czar, and one of them was executed in 1714.(101) Next year, 1715, a Russian priest, called Thomas, probably a disciple of the above-mentioned reformers, began publicly to inveigh against the worship of saints and other practices of his church, and went even so far as to break the images placed in the churches. He was burnt alive, and nothing more was heard afterwards of such reformers. The Russian clergy regained their influence under the reign of the Empress Elizabeth, 1742-62, a weak-minded, bigoted woman, who was continually making pilgrimages to the shrines of various Russian saints and miraculous images, displaying on those occasions such a splendour and such munificence to the objects of her devotion, that the finances of her state were injured by it.(102) Elizabeth's nephew and successor, Peter III., Duke of Holstein, who, for the sake of the throne, had pa.s.sed from the Lutheran communion to the Greek Church, entertained the greatest contempt for his new religion. This half-crazy, unfortunate prince, instead of trying to reform the Russian Church by promoting a superior information amongst her clergy, offended the religious prejudices of his subjects by an open disregard of the ordinances of that church, and his projects of violent reforms. He not only did away with all the fasts at his court, but he wished to abolish them throughout all his empire, to remove the images and candles from the churches, and, finally, that the clergy should shave their beards and dress like the Lutheran pastors. He also confiscated the landed property of the church. Catherine II., who observed with the greatest diligence those religious rites which her husband treated with such contempt, and who greatly owed to this conduct her elevation to the throne, confirmed, however, the confiscation of the church estates, a.s.signing salaries to the clergy and convents who had been supported by that property. She made use of the influence of the Graeco-Russian Church for the promotion of her political schemes in Poland and in Turkey; yet, as her religious opinions were those of the school of Voltaire and Diderot, which believed that Christianity would soon cease to have any hold upon the human mind, she seems not to have been fully aware of that immense increase of power at home and influence abroad which a skilful action upon the religious feelings of the followers of that church may give to the Russian monarchs. This policy has been formed into a complete system by the present Emperor, and it was in consequence of it that several millions of the inhabitants of the ancient Polish provinces, who belonged to the Greek United Church, _i.e._, who had acknowledged the supremacy of the Pope by accepting the union concluded at Florence in 1438, were forced to give up that union, and to pa.s.s from the spiritual dominion of the Pope to that of the Czar. This wholesale conversion was necessarily accompanied with a good deal of persecution. Those clergymen who had refused to adopt the imperial ukase for their rule of conscience were banished to Siberia, and many other acts of oppression were committed on that occasion, but of which only the case of the nuns of Minsk has produced a sensation in western Europe. The same system of religious centralization has also been applied to the Protestant peasantry of the Baltic provinces, many of whom were seduced by various means to join the Russian Church; and this policy continues to be vigorously prosecuted in the same quarter, as may be seen by the following extract from the _Berlin Gazette_ of Voss, reprinted in the _Allgemeine Zeitung_ of the 12th March of this year, 1854:-
"Emissaries travelling about the country succeeded by every kind of cunning, and by holding out prospects of gain and other advantages, to convert people from Lutheranism to the Greek Church. All the children, under seventeen years must follow the religion of their father as soon as he has entered the orthodox church. Whoever has received the anointment(103) can no longer return to his former creed, and those who would try to persuade him to do it would be severely punished. It is even forbidden to the Protestant clergy to warn their congregations from going over to the Greek Church by drawing their attention to the difference which exists between the two religions. A great number of Greek churches have been built in the Baltic provinces, and already, in 1845, it was ordered that the converts to the Greek Church should be admitted into every town; that those peasants who would leave their places of residence in order to join a Greek congregation should be allowed by their landowners to do so;(104) and, finally, that the landowners and Protestant clergymen who would oppose in any way the conversion to the Greek Church of their peasantry and congregations, should be visited with severe penalties. These penalties, directed against those who would attempt to induce any one, either by speeches or writings, to pa.s.s from the Greek Church to any other communion, have been specified in a new criminal code.
They prescribe for certain cases of such a proselytism corporal chastis.e.m.e.nt, the knout, and transportation to Siberia." It is also well known that the Protestant missionaries, who had been labouring in various parts of the Russian empire for the conversion of Mahometans and heathens, have been prohibited from continuing their pious exertions. And yet, strange to say, there is a not uninfluential party in Prussia, which, pretending to be zealously Protestant, supports with all its might the politico-religious policy of Russia, and is as hostile to Protestant England as it is favourable to the power which is persecuting Protestantism in its dominions. On the other hand, it is curious to observe in this country some persons of that High Church party which affects to repudiate the name of Protestant, and with whom _churchianity_ seems to have more weight than Christianity, showing an inclination to unite with the Graeco-Russian Church; and I have seen a pamphlet, ascribed to a clergyman of the Scotch Episcopal Church, positively recommending such a union, and containing the formulary of a pet.i.tion to be addressed by the Episcopalians of Great Britain to the most holy Synod of St Petersburg, praying for admission into the communion of its church. I would, however, observe to these exaggerated Anglo-catholics, who chiefly object to the ecclesiastical establishment of England on account of its being a State Church, that the Russian Church is still more so, and that the most holy synod which administers that church, though composed of prelates and other clergymen, can do nothing without the a.s.sent of its lay member, the imperial procurator, and that a colonel of hussars was lately intrusted with this important function. The Greek Church being opposed to Rome, some Protestants sought to conclude a union with her in the sixteenth century; and the Lutheran divines of Tubingen had for this purpose a correspondence with the Patriarch of Constantinople, between the years 1575 and 1581, but which did not lead to any result, as the Patriarch insisted upon their simply joining his church. The Protestants of Poland attempted in 1599 a union with the Greek Church of their country, and the delegates of both parties met for this purpose at Vilna; their object was, however, frustrated by the same cause which rendered nugatory the efforts that had been made by the divines of Tubingen for this purpose, the Greek Church insisting upon their entire submission to her authority. It is true that some learned ecclesiastics of the Graeco-Russian Church are supposed to entertain Protestant opinions, but this is entirely personal, and has no influence whatever on the systematic policy of their Church, which hates Rome as a rival, but Protestantism as a revolutionary principle. One of the ablest and most zealous defenders of the Roman Catholic Church in our times, and whom a long residence in Russia had made thoroughly acquainted with her church, Count Joseph Demaistre, is of opinion that this church must finally give way to the influence of Protestantism;(105) and I think that this might be really the case if the Russian Church enjoyed perfect liberty of discussion, which she is very far at present from possessing. I believe, however, that such a contingency is very possible with those Eastern churches that are not under the dominion of Russia, if they were once entirely liberated from Russian influence and brought into contact with Protestant learning. Such a revolution would be most dangerous, not only to the external influence of Russia, but even to her despotism at home, because a Protestant movement amongst the Greek churches of Turkey would sever every connection between them and Russia, and very likely extend to the last-named country.
It is therefore most probable, as has been observed by the celebrated explorer of Nineveh, Layard, that the movement alluded to above, which has recently begun to spread amongst the Armenian churches of Turkey, was not without influence on the mission of Prince Menschikoff and its consequences.
I have said above that the mutual position of the Graeco-Russian and Roman Catholic Churches towards one another is that of two rivals. The dogmatic difference between them turns upon some abstruse tenets, which are generally little understood by the great ma.s.s of their followers, whilst the essential ground of divergence, the real question at issue, is, whether the headship of the church is to be vested in the Pope, in the Patriarch of Constantinople, or in the Czar. The Pope has allowed that portion of the Greek Church which submitted to his supremacy at the council of Florence in 1438, to retain its ritual and discipline, with some insignificant modifications. The Roman Catholic Church considers the Graeco-Russian one in about the same light as she is regarded herself by that of England. She acknowledges her to be _a church_, though a schismatic one, whose sacraments and ordination are valid, so that a Greek or Russian priest becomes, on signing the union of Florence, a clergyman of the Roman Catholic Church exactly as is the case in the Anglican Church with a Roman Catholic priest who renounces the pope. The Graeco-Russian Church does not, however, return the compliment to the Roman Catholic one, any more than the Catholic does it to that of England; because a Roman Catholic priest who enters the Graeco-Russian Church not only loses his sacerdotal character, just as is the case with an Anglican clergyman who goes over to the communion of Rome, but he must be even baptised anew, as is done with Christians of every denomination who join that church, whether Jews or Gentiles.
The system of reaction which the Roman Catholic Church has been pursuing for many years, with a consistency, perseverance, and zeal worthy of a better cause, and not without considerable success, has created just alarm in the minds of many friends of religious and civil liberty. This feeling is but too well warranted by the open hostility which the promoters of that reaction, having thrown away the mask of liberalism, are manifesting to the above-mentioned liberties. I shall, moreover, add, that the political complications in which Europe is now involved may be taken advantage of by the reactionary party in order to advance its schemes, whilst the public attention, particularly of this country, will be absorbed by the events of the present war; and therefore I think that all true Protestants should, instead of relaxing, increase their vigilance, in respect to the movements of the ecclesiastical reactionists. But the dangers which threaten from that quarter are, at least in this country, of a purely moral character, though they are doing much mischief in families, and may throw some obstruction into the legislative action of the government. They must therefore be combated with moral and intellectual means,-with spiritual, and not carnal weapons,-and they may be completely annihilated by a vigorous and skilful application of such means. The Pope of Rome, though claiming a spiritual authority over many countries, cannot maintain himself in his own temporal dominion without the a.s.sistance of foreign powers, and is obliged to court the favour of secular potentates, instead of commanding them, as had been done by his predecessors. The case is quite different with the Imperial Pope of Russia, who commands a million of bayonets, and whose authority is supported, not by canon, but by cannon law, and not by bulls, but by bullets. The material force which he has at his disposal is immensely strengthened by his spiritual authority over the ignorant ma.s.ses of the Russian population, upon whose religious feelings he may act with great facility, because his orders to the clergy are as blindly obeyed as his commands to the army; and it is with the object of extending and consolidating this authority over all his subjects without exception that those measures of persecution and seduction against the Roman Catholics and Protestants, which I have mentioned above, have been adopted. The probable consequence of this religious centralization, and the condition of the church whose exclusive dominion it is sought to establish in Russia, have been sketched in the following graphic manner by an accomplished German writer, who, having resided many years in Russia, and being thoroughly acquainted with the language of that country, may be considered as one of the most competent judges on this subject:-
"He who, with attentive ear and eye, travels through the wide empire of the Czar, surrounding three parts of the world with its snares, and then traces the sum of his contemplations, will tremble in thought at the destiny which the Colossus of nations has yet to fulfil. He who doubts of the impending fulfilment of this destiny knows not history, and knows not Russia.
"However different in origin and interest the strangely mixed hordes may be which const.i.tute this giant realm, there exists one mighty bond which holds them all together,-the Byzantine Church. Whoever remains out of it will soon be forced into it; and ere the coming century begins, all the inhabitants of Russia will be of one faith.
"Already that great net, whose meshes the Neva and the Volga, the Don and the Dnieper, the Kyros and Araxes, form, inclose a preponderating Christian population, in whose midst the scattered Islamitish race, the descendants of the Golden Horde, are lost like drops in the ocean. What a marvellous disposition of things, that the Russian empire, whose governing principle is the diametrically opposite of the Christian law, should be the very one to make of Christianity the corner, the keystone of its might! And a no less marvellous disposition of things is it that the Czar, in whatever direction he stretches his far-grasping arms, should find Christian points of support whereon to knit the threads of fate for the followers of Islam, artfully scattered by him-that he should find Armenians at the foot of Ararat, and Georgians at the foot of Caucasus!
"But of what kind is this Christianity, that ma.s.ses together so many millions of human beings into one great whole, and uses them as moving springs to the manifestations of a power that will sooner or later give the old world a new transformation?
"Follow me for a moment into the Russian motherland, and throw a flying glance at the religious state of things prevailing there.
"See that poor soldier, who, tired and hungry from his long march, is just performing his sacred exercises, ere he takes his meal and seeks repose.
"He draws a little image of the virgin from his pocket, spits on it, and wipes it with his coat sleeve: then he sets it down on the ground, kneels before it, and crosses himself, and kisses it in pious devotion.
"Or enter with me on a Sunday one of the gloomy image-adorned Russian churches. If the dress of those present is not already sufficient to indicate their difference of station, you may readily distinguish them by the manner in which each person makes the sign of the cross. Consider first that man of rank, as he stands before a miracle-working image of a Kazanshian mother of G.o.d, bows slightly before it, and crosses himself notably. Translated into our vernacular the language of this personage's face would run in something like the following strain:-'I know that all this is a pious farce, but one must give no offence to the people, else all respect would be lost. Would the people continue to toil for us, if they were to lose their trust in the a.s.surances we cause to be made to them of the joys of heaven?'
"Now look at that caftan-clad fat merchant, as, with crafty glance and confident step, he makes up to the priest to get his soul freed from the trafficking sins of the past week.
"He knows the priest, and is sure that a good piece of money will meet with a good reception from him; that is why he goes so carelessly, in the consciousness of being able to settle in the lump the whole of his sinful account; and when the absolution is over, he takes his position in front of the miraculous image, and makes so prodigious a sign of the cross, that before this act all the remaining scruples of his soul must vanish away.
"Consider, in fine, that poor countryman, who steals in humbly at the door, and gazes slyly round him in the incense-beclouded s.p.a.ces. The pomp and the splendour are too much for the poor fellow.
" 'G.o.d,' he thinks, 'but what a gracious lord the Emperor is, that he causes such fine churches to be built for us poor devils! G.o.d bless the Emperor!' And then he slips timidly up to some image where the golden ground and the dark colours form the most glaring contrast, and throws himself down before it, and crosses the floor with his forehead, so that his long hair falls right over his face, and thus he wearies himself with prostrations and enormous crossings, until he can do no more for exhaustion. For the poorer the man in Russia, the larger the cross he signs and wears."(106)
This description of the religious state of the Russian people, given by a writer who is not very partial to their country, may be perhaps suspected of exaggeration, or considered as being too much of a caricature; I shall therefore give my readers the observations which have been made on the same subject by another German author, Baron Haxthausen, a great admirer of Russia, who travelled over that country in 1843, under the patronage of the Emperor, in order to study the state of its agriculture and industry, as well as the social condition of the working-cla.s.ses.
"A foreigner is struck," says the Baron, "by the deep devotion and the strict observance of the ordinances and customs of the church shown by Russians of rank and superior education. I had already, at Moscow, an opportunity of seeing it. Prince T., a young, elegant Muscovite dandy, conducted me about the churches of the Kremlin, and almost in every one of them he knelt down before some particularly venerated object,-as the coffin of a saint, the image of a Madonna,-and touched the ground with his forehead, and devoutly kissed the object in question. I observed the same thing at Yaroslaf. Madame Bariatynski (the wife of the governor) and another lady conducted me about the churches of that city, and as soon as we entered one of them, both these ladies approached an image of the Virgin, fell down before it, _without any regard to their __ dresses_, touched with their foreheads the ground, and kissed the image, making signs of the cross; and these were ladies belonging to the highest society, and of the most refined manners. Madame Bariatynski had been a lady of the court, and the ornament of the first drawing-rooms of St Petersburg. Her mind is uncommonly cultivated, and she has a thorough knowledge of French and German literature; and, indeed, when we were walking to see these churches, along the banks of the Volga, she discussed, in an animated and ingenious manner, the matchless beauty of Goethe's songs, and recited from memory his Fisherman. Even in the strictest Roman Catholic countries, as, for instance, Bavaria, Belgium, Rome, Munster, such public demonstrations of piety are not to be met, except in some exceedingly rare cases, with women, but never with men. The educated cla.s.ses have in this respect separated from the lower ones. Even people who are very devout consider such excessive manifestations of piety as not quite decent, nay, though they dare not confess it, they are in some measure ashamed of them. In Russia the case is different. There are perhaps as many freethinkers, and even atheists, as in western Europe, but even they submit, at least in public, and when they are in their own country, unconditionally, and almost involuntarily, to the customs of their church. In this respect, no difference whatever may be observed between the highest and the commonest Russian; the unity of the national church and of the national worship predominates everywhere."(107)