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The departure may be falsely called progress, and boasted of as a result of “the march of intellect;" but it must be arrested, and men must be recalled to the truths they have left behind, if republican government is to be maintained, and Christian society preserved. Protestants who see and deplore the departure from the old landmarks will find themselves unable to arrest the downward tendency without our aid, and little aid shall we be able to render them unless the church be free to use the public schools—that is, her portion of them—to bring up her children in her own faith, and train them to be good Catholics. There is a recrudescence of paganism, a growth of subtle and disguised infidelity, which it will require all that both they and we can do to arrest. Fight, therefore, Protestants, no longer us, but the public enemy.*

*We desire to call attention to another point which could not be dis cussed in the foregoing article, and to which we can at present only allude in the briefest manner. Large sums of money have been granted by legislatures to universities and colleges which are controlled by the clergy of different Protestant denominations, in which they teach their religious opinions without restraint, and which they make, as far as they can, training-schools for their theological seminaries. Now, if the outcry against any grant of public funds to schools in which the Catholic religion is taught is taken up and sustained by Protestants, it follows that they must advocate the total secularization of all institutions, without exception, which enjoy any state subsidies, and, if they wish to keep control of religious instruction in any of the above-mentioned colleges, must refund to the state every thing which they now possess by grant from the state, and give up all claim to receive any further endowments. Catholics would never disendow or despoil these Protestant institutions, even if they had full power to do it; but if the party of infidelity ever gains, by the help of Protestants, full sway over our legislation, the latter may prepare themselves for a wholesale spoliation.

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CHURCH AND STATE.*

[From the Catholic World for May, 1870.]

CESARE CANTÙ is one of the ablest men and most distinguished contemporary authors of Italy. He is a layman, and has usually been reckoned among the better class of so-called liberal Catholics, and certainly is a warm friend of liberty, civil and religious, a sincere and earnest Italian patriot, thoroughly devoted to the Holy See, and a firm and fearless defender of the rights, freedom, independence, and authority of the spiritual order in its relation to the temporal.

We know not where to look for a truer, fuller, more loyal, or more judicious treatment in so brief a compass of the great and absorbing question in regard to the relation of church and state, than in his article from the Rivista Universale, the title of which we give at the foot of the page. He is an erudite rather than a philosopher, a historian rather than a theologian ; yet his article is equally remarkable for its learning, its history, its philosophy, its theology, and its canon law, and, with slight reservation, as to his interpretation of the bull Unam Sanctam of Boniface VIII. and some views hinted rather than expressed as to the origin and nature of the magisterium exercised by the popes over sovereigns in the middle ages, we believe it as true and as exact as it is learned and profound, full and conclusive, and we recommend its careful study to all who would master the question it treats.

For ourselves, we have treated the question of church and state so often, so fully, and so recently, in its principle and in its several aspects, especially in relation to our own government, that we know not that we have any thing to add to what we have already said, and we might dispense ourselves from its further discussion by simply referring to the articles, Independence of the Church, Union of Church and State, Rome and the World, and to our more recent articles on The Future of Protestantism and Catholicity, especially the third and fourth; and also to the article on The School Question. We can do, and we shall attempt, in the present article, to do little more than bring together and present as a whole what is scattered through these several articles, and offer respectfully and even timidly such suggestions as we think will not be presumptuous in regard to the means, in the present emergency, of realizing more perfectly at home and abroad the ideal of Christian society.

* Chiesa e Stato : Rapsodie di C. Cantù, dalla Rivista Universale, 1867.

We assume in the outset that there really exist in human society two distinct orders, the spiritual and the temporal, each with its own distinctive functions, laws, and sphere of action. In Christian society, the representative of the spiritual order is the church, and the representative of the temporal is the state. In the rudest stages of society the elements of the two orders exist, but are not clearly apprehended as distinct orders, nor as having each its distinct and proper representative.

It is only in Christian society, or society enlightened by the Gospel, that the two orders are dnly distinguished, and each in its own representativo is placed in its normal relation with the other.

The type, indeed the reason, of this distinction of two orders in society is in the double nature of man, or the fact that man exists only as soul and body, and needs to be cared for in each. The church, representing the spiritual, has charge of the souls of men, and looks after their minds, ideas, intelligence, motives, consciences, and consequently has the supervision of education, morals, literature, science, and art. The state, representing the temporal, has charge of men's bodies, and looks after the material wants and interests of individuals and society. We take this illustration from the fathers and mediæval doctors. It is perfect. The analogy of church and state in the moral order, with the soul and body in the physical order, commends itself to the common sense of every one, and carries in itself the evidence of its justness, especially when it is seen to correspond strictly in the moral order, to the distinction of soul and body in the physical order. We shall take, then, the relation of soul and body as the type throughout of the ideal relation of church and state.

Man lives not as body alone, nor as soul alone, but as the union of the two, in reciprocal commerce. Soul and body are distinct, but not separate. Each has its own distinctive properties and functions, and neither can replace the other ; but their separation is death-the death of the body only, not of the soul indeed, for that is immortal. The body is material, and, separated from the soul, is dust and ashes,

mere slime of the earth, from which it was formed. It is the same in the moral order with society, which is not state alone, nor church alone, but the union of the two in reciprocal commerce. The two are distinct, each has its distinctive nature, laws, and functions, and neither can perform the functions of the other, or take the other's place. But though distinct, they cannot in the normal state of society be separated. The separation of the state from the church is in the moral order what the separation of the body from the soul is in the physical order. It is death, the death of the state, not indeed of the church ; for she, like the soul, nay, like God himself, is immortal. The separation of the state from the church destroys its moral life, and leaves society to become a mass of moral rottenness and corruption. Hence, the Holy Father includes the proposition to separate church and state, in his syllabus of condemned propositions.

The soul is defined by the church as the forma corporis, the informing or vital principle of the body. The church in the moral order is formă civitatis, the informing, the vital principle of the state or civil society, which has no moral life of its own, since all moral life, by its very term, proceeds from the spiritual order. There is in the physical order no existence, but from God through the medium of his creative act; so is there no moral life in society, but from the spiritual order which is founded by God as supreme lawgiver, and represented by the church, the guardian and judge alike of the natural law and the revealed law.

The soul is the nobler and superior part of man, and it belongs to it, not to make away with the body, or to assume its functions, but to exercise the magisterium over it, to direct and govern it according to the law of God; not to the body to assume the mastery over the soul, and to bring the law of the mind into captivity to the law in the members. So is the church, as representing the spiritual order, and charged with the care of souls, the nobler and superior part of society, and to her belongs the magisterium of entire human society; and it is for her in the moral order to direct and control civil society, by judicially declaring, and applying to its action, the law of God, of which she is, as we have just said, the guardian and judge, and to which it is bound by the supreme lawgiver to subordinate its entire official conduct.

We note here that this view condeinns alike the absorption of the state in the church, and the absorption of the church in the state, and requires each to remain distinct from the other, each with its own organization, organs, faculties, and sphere of action. It favors, therefore, neither what is called theocracy, or clerocracy rather, to which Calvinistic Protestantism is strongly inclined, nor the supremacy of the state, to which the age tends, and which was assumed in all the states of gentile antiquity, whence came the persecution of Christians

by the pagan emperors. We note further, that the church does not make the law; she only promulgates, declares, and applies it, and is herself as much bound by it as is the state itself. The law itself is prescribed for the government of all men and nations, by God himself as supreme lawgiver, or the end or final cause of creation, and binds equally states and individuals, churchmen and statesmen, sovereigns and subjects.

Such, as we have learned it, is the Catholic doctrine of the relation of church and state, and such is the relation that in the divine order really exists between the two orders, and which the church has always and everywhere labored with all her zeal and energy to introduce and maintain in society. It is her ideal of Catholic or truly Christian society, but which has never yet been perfectly realized, though an approach to its realization, the author thinks, was made under the Christian Roman emperors. The chronic condition of the two orders in society, instead of union and coöperation, or reciprocal commerce, has been that of mutual distrust or undisguised hostility. During the first three centuries, the relation between them was that of open antagonism, and the blood of Christians made the greater part of the world then known hallowed ground, and the Christians, as Lactantius remarks, conquered the world, not by slaughtering, but by being slaughtered. The pagan sovereign of Rome claimed, and was held to unite both powers in himself, and was at once imperator, pontifex maximus, and divus, or god. The state, even after the conversion of the empire and of the barbarians that overturned it and seated themselves on its ruins, never fully disclaimed the spiritual faculties conceded it by Græco-Roman or Italo-Greek civilization.

All through the middle ages, Kenelm Digby's ages of faith, when it is pretended the church had every thing her own way, and the haughty power of her supreme pontiffs and their tyranny over such meek and lamb-like temporal

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