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History of the Rise and Influence of the Spirit of Rationalism in Europe, Vol

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History of the Rise and Influence of the Spirit of Rationalism in Europe, Vol The Online Library of Liberty A Project Of Liberty Fund, Inc. William Edward Hartpole Lecky, History of the Rise and Influence of the Spirit of Rationalism in Europe, vol. 2 [1865] The Online Library Of Liberty This E-Book (PDF format) is published by Liberty Fund, Inc., a private, non-profit, educational foundation established in 1960 to encourage study of the ideal of a society of free and responsible individuals. 2010 was the 50th anniversary year of the founding of Liberty Fund. It is part of the Online Library of Liberty web site http://oll.libertyfund.org, which was established in 2004 in order to further the educational goals of Liberty Fund, Inc. To find out more about the author or title, to use the site's powerful search engine, to see other titles in other formats (HTML, facsimile PDF), or to make use of the hundreds of essays, educational aids, and study guides, please visit the OLL web site. This title is also part of the Portable Library of Liberty DVD which contains over 1,000 books and quotes about liberty and power, and is available free of charge upon request. The cuneiform inscription that appears in the logo and serves as a design element in all Liberty Fund books and web sites is the earliest-known written appearance of the word “freedom” (amagi), or “liberty.” It is taken from a clay document written about 2300 B.C. in the Sumerian city-state of Lagash, in present day Iraq. To find out more about Liberty Fund, Inc., or the Online Library of Liberty Project, please contact the Director at [email protected]. LIBERTY FUND, INC. 8335 Allison Pointe Trail, Suite 300 Indianapolis, Indiana 46250-1684 Online Library of Liberty: History of the Rise and Influence of the Spirit of Rationalism in Europe, vol. 2 Edition Used: History of the Rise and Influence of the Spirit of Rationalism in Europe, vol. 2, Revised edition (New York: D. Appleton, 1919). Author: William Edward Hartpole Lecky About This Title: Lecky discusses the decline in the belief of magic and miracles, the rise of religious persecution, the gradual secularisation of politics, and the rise of toleration and rationalism. PLL v6.0 (generated September, 2011) 2 http://oll.libertyfund.org/title/1667 Online Library of Liberty: History of the Rise and Influence of the Spirit of Rationalism in Europe, vol. 2 About Liberty Fund: Liberty Fund, Inc. is a private, educational foundation established to encourage the study of the ideal of a society of free and responsible individuals. Copyright Information: The text is in the public domain. Fair Use Statement: This material is put online to further the educational goals of Liberty Fund, Inc. Unless otherwise stated in the Copyright Information section above, this material may be used freely for educational and academic purposes. It may not be used in any way for profit. PLL v6.0 (generated September, 2011) 3 http://oll.libertyfund.org/title/1667 Online Library of Liberty: History of the Rise and Influence of the Spirit of Rationalism in Europe, vol. 2 Table Of Contents Rationalism In Europe. Chapter IV. ( Continued ).: On Persecution. Part II. The Ghistory of Persecution Chapter V.: The Secularisation of Politics. Chapter VI.: The Industrial History of Rationalism. PLL v6.0 (generated September, 2011) 4 http://oll.libertyfund.org/title/1667 Online Library of Liberty: History of the Rise and Influence of the Spirit of Rationalism in Europe, vol. 2 [Back to Table of Contents] RATIONALISM IN EUROPE. CHAPTER IV. (Continued). ON PERSECUTION. Part II. THE HISTORY OF PERSECUTION. The considerations I have adduced in the first part of this chapter will be sufficient to show how injurious have been the effects of the doctrine of exclusive salvation. We have still, however, one consequence to examine, before which all others fade into insignificance. I mean, of course, religious persecution. This, which is perhaps the most fearful of all the evils that men have inflicted upon their fellows, is the direct practical result of the principles we have hitherto considered in their speculative aspect. If men believe with an intense and realising faith that their own view of a disputed question is true beyond all possibility of mistake, if they further believe that those who adopt other views will be doomed by the Almighty to an eternity of misery which, with the same moral disposition but with a different belief, they would have escaped, these men will, sooner or later persecute to the full extent of their power. If you speak to them of the physical and mental suffering which persecution produces, or of the sincerity and unselfish heroism of its victims, they will reply that such arguments rest altogether on the inadequacy of your realisation of the doctrine they believe. What suffering that man can inflict can be comparable to the eternal misery of all who embrace the doctrine of the heretic? What claim can human virtues have to our forbearance, if the Almighty punishes the mere profession of error as a crime of the deepest turpitude? If you encountered a lunatic who, in his frenzy, was inflicting on multitudes around him a death of the most prolonged and excruciating agony, would you not feel justified in arresting his career by every means in your power—by taking his life if you could not otherwise attain your object? But if you knew that this man was inflicting not temporal but eternal death, if he was not a guiltless though dangerous madman, but one whose conduct you believed to involve the most heinous criminality, would you not act with still less com punction or hesitation?1 Arguments from expediency, though they may induce men under some special circumstances to refrain from persecuting, will never make them adopt the principle of toleration. In the first place, those who believe that the religious service of the heretic is an act positively offensive to the Deity, will always feel disposed to put down that act if it is in their power, even though they cannot change the mental disposition from which it springs. In the next place, they will soon perceive that the intervention of the civil ruler can exercise almost as much influence upon belief as upon profession. For although there is indeed a certain order and sequence in the history of opinions, as in the phases of civilisation it reflects, which cannot be altogether destroyed, it is not the less true that man can greatly accelerate, retard, or modify its course. The opinions of PLL v6.0 (generated September, 2011) 5 http://oll.libertyfund.org/title/1667 Online Library of Liberty: History of the Rise and Influence of the Spirit of Rationalism in Europe, vol. 2 ninety-nine persons out of every hundred are formed mainly by education, and a Government can decide in whose hands the national education is to be placed, what subjects it is to comprise, and what principles it is to convey. The opinions of the great majority of those who emancipate themselves from the prejudices of their education are the results in a great measure of reading and of discussion, and a Government can prohibit all books and can expel all teachers that are adverse to the doctrines it holds. Indeed, the simple fact of annexing certain penalties to the profession of particular opinions, and rewards to the profession of opposite opinions, while it will undoubtedly make many hypocrites, will also make many converts. For any one who attentively observes the process that is pursued in the formation of opinions must be aware that, even when a train of argument has preceded their adoption, they are usually much less the result of pure reasoning than of the action of innumerable distorting influences which are continually deflecting our judgments. Among these one of the most powerful is self-interest. When a man desires very earnestly to embrace a certain class of doctrines, either in order to join a particular profession, or to please his friends, or to acquire peace of mind, or to rise in the world, or to gratify his passions, or to gain that intellectual reputation which is sometimes connected with the profession of certain opinions, he will usually attain his desire. He may pursue his enquiry in the most conscientious spirit. He may be firmly resolved to make any sacrifice rather than profess what he does not believe, yet still his affections will endow their objects with a magnetism of which he is perhaps entirely unconscious. He will reason not to ascertain what is true, but to ascertain whether he can conscientiously affirm certain opinions to be true. He will insensibly withdraw his attention from the objections on one side, and will concentrate it with disproportionate energy upon the other. He will preface every conclusion by an argument, but the nature of that argument will be determined by the secret bias of his will. If, then, a Government can act upon the wishes of a people, it can exercise a considerable influence upon their reason. Such are some of the arguments by which the persecutor in the earlier stages of Christian history might have defended his acts. And surely the experience of later times has fully corroborated his view by showing that, in the great conflicts between argument and persecution, the latter has been continually triumphant. Persecution extirpated Christianity from Japan; it crushed the fair promise of the Albigenses; it rooted out every vestige of Protestantism from Spain. France is still ostensibly, and was long in truth, the leading champion of Catholicity, but the essential Catholicity of France was mainly due to the massacre of St.
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