Who Persecute and Why

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[From the brief “Ad assiduas” (1755) of Benedict XIV], leads to a system already condemned as heretical.’ Nor may it be held that the pope’s laws must exclusively concern spiritual objects, and their penalties are exclusively of a spiritual character. The Church is a perfect society (see Church XIII). She is not dependant on the permission of the State for her existence, but holds her charter from God. As a perfect society she has the right to all those means that are necessary for the attaining of her end. These however, will include far more than spiritual objects and penalties alone: for the Church requires certain natural possessions, such, for example, as churches, schools, seminaries, together with the endowments necessary for their sustentation. The administration and the due protection of these goods will require legislation other than what is limited to the spiritual sphere. A large body of canon law must inevitably be formed to determine the conditions of the management. Indeed, there is a fallacy in the assertion that the Church is a spiritual society; it is spiritual regards the ultimate end to which all its activities are directed, but not as regards its present constitution nor as regards the means at its deposal. The question has been raised whether it is lawful for the Church, not merely to sentence a delinquent to physical penalties, but itself to inflict these penalties. .  As to this, it is sufficient to note that the right of the Church to invoke the aid of the civil power to execute her sentences is expressly asserted by Boniface VIII in the Bull ‘Unam Sactam.’ This declaration, even if it be not one of those portions of the Bull in which the pope is defining a point of faith, is so clearly connected with the parts expressly stated to possess such character that is held by theologians to be theologically certain (Palmieri, ‘De Romano Ponifice,’ thes. xxi), the question is theoretical, rather than of practical importance, since civil Governments have long ceased to be Catholic. The state of things supposed could only exist when a whole nation was thoroughly Catholic in spirit, and the force of papal decisions was recognized by all as binding in conscience.” –The Catholic Encyclopedia, Vol. 12, p. 266, art. “Pope.” New York: The Gilmary Society, A Membership Corporation. Used by permission.

“The Roman Catholic Church, convinced, through its divine prerogatives, of being the only true church, must demand the right to freedom for herself alone, because such a right can only be possessed by truth, never by error. As to the other religions, the church will certainly never draw the sword, but she will require that by legitimate means they shall not be allowed to propagate false doctrine. Consequently, in a state where the majority of the people are Catholic, the church will require that legal existence be denied to error, and that if religious minorities actually exist, they shall have only a de facto existence without opportunity to spread their beliefs. If however, actual circumstances, either due to government hostility or the strength of the dissenting groups, makes the complete application of this principle impossible, then the [Catholic] church will require herself all possible concessions, limiting herself to accept, as a minor evil, the de jure toleration of any other forms of worship. In some countries Catholics will be obliged to ask full religious freedom for all, resigned at being forced to cohabitate where they alone should rightfully be allowed to live…. We ask Protestants to understand that the Catholic Church would betray her trust if she were to proclaim, theoretically and practically, that error can have the same rights as truth, especially where the supreme duties and interest of man are at stake. The church cannot blush for her own want of tolerance, as she asserts it in principle and applies it in practice.” – F. Cavalli, S.J., in La Civilta Cattolica (a Jesuit organ published at Rome), April, 1948, quoted in an editorial in The Christian Century, June, 23, 1948, p. 623. Used by permission.

“There is reason to believe, accordingly,” says Paul Hutchinson, speaking of modern political developments, “that the old issue of church and state, or of church against state, will soon be upon us in a fury unknown for a thousand years. Are we ready to face that storm? Do we comprehend from how many quarters it is likely to blow?” – The New Leviathan (1946 ed.), p. 19.

 

Wiser Men Condemn Persecution

 

This enormous position has been well refuted by Lord Macaulay in the following words: “The doctrine which, from the very first origin of religious dissensions, has been held by all narrow-minded individuals of all sects, when condensed into a few words, and stripped of rhetorical disguise, is simply this: I am in the right, and you are in the wrong. When you are stronger, you ought to tolerate me; for it is your duty to tolerate truth. But when I am the stronger, I shall persecute you; for it is my duty to persecute error.” – Essay on “Sir William James Mackintosh” in Critical and Historical Essays (1865 ed.), Vol. 1, pp. 333, 334.

Benjamin Franklin: “When a religion is good, I conceive that it will support itself; and when it cannot support itself, and God does not take care to support, so that its professors are obliged to call for help of the civil power, it is a sign, I apprehend, of being a bad one.” – Letter to Dr. Price, Oct, 9, 1780, in The Writings of Benjamin Franklin, edited by Albert Henry Smyth, Vol. 8 p. 154.

John Wesley gave the following Christian advice: “Condemn no man for not thinking as you think: Let every one enjoy the full and free liberty of thinking for himself: Let every man use his own judgment, since every man must give account of himself to God. Abhor every approach, in any kind of degree, to the spirit of persecution. If you cannot reason or persuade a man into the truth, never attempt to force him into it. If love will not compel him to come, leave him to God, the Judge of all.” – Advice to the people Called Methodist,” on his Works, Vol. 8 (1830 ed.), p. 357.

 

The Divine Cure for the Narrow-Minded

 

What divine precepts received and obeyed would do away with all oppression and persecution?

 

‘Love your neighbor as yourself.” Matthew 22:39. “So in everything, do to others what you would have then do to you, for this sums up the Law and the Prophets.”

Matthew 7:12.

 

What does love not do?

 

“Love does no harm to its neighbor. Therefore love is the fulfillment of the law.”

 Romans 13:10.

 

How does Christ bless those who are persecuted?

“Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven. Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you.” Matthew 5:10-12. (See Reve3lation 2:10; 6: 9-11.)

 

Note – The world hates righteousness and loves sin. This is what caused the hostility to Jesus when he was here on Earth. Those who do not accept the love of God will find Christianity a disturbing element and will sooner or later was against truth and its representatives. Fellowship with God brings enmity with the world.

 

Protestants Declared Heretics  

 

“In the eyes of the [Roman] Catholic church, Protestants are heretics pure and simple; and if the name be offensive, it’s nothing more than the offensiveness of truth…

“We do not question the possibility of good faith, or of the theological distinction between material and formal heresy. That there are among Protestants material heretics, those who in invincible ignorance deny some dogmas of faith while honestly believing themselves to be in possession of the whole deposit, is not for us or even for the church to positively affirm or deny. Only the all-seeing Searcher of hearts can know all of that. But in our opinion, the assertion that Protestants in general are not to be considered as heretics, as men who voluntarily, in one way of the many ways in which an act can be voluntary, refused the light, merits unqualified condemnation as militating against the present economy of salvation as well as against the efficiency of the means that God infallibly gives to all who do what lies in their power to come into the possession of the truth.

“In this, as in all other matters of doctrine, the church alone is to be our guide. That the church has ever regarded Protestants as heretics, has ever conducted herself toward them as heretics, is undeniably true, and it ill becomes us to decide to the church that her terms are ‘only partly true’ and ‘unnecessarily offensive.’ 

“We abominate these spineless Catholics who adopt such methods of kinship and co-operation with Protestants in view of their conversion.” – The Western Watchman (Roman Catholic), January 27, 1916.

“In actual fact, the church at first dealt more leniently with heretics, excommunicating them, confiscating their property, till at last she was compelled to inflict the extreme penalty; ‘secondly, experience shows (says Bellarm, “De Laicis,”I, 3, c. 21) that there is no other remedy; for the church gradually advanced, and tried every means, first excommunication alone, then a pecuniary fine was added, then exile, FINALLY SHE WAS COMPELLED TO FALL BACK ON DEATH [the capitals here are the author’s own]. Heretics despise excommunication and say that bolt is powerless; if you threaten them with a pecuniary fine, they neither fear God nor respect men, knowing that they will find fools enough to believe them and support them. If you imprison them or send them into exile, they corrupt those near them with their words and those at a distance with their books. SO THE ONLY REMEDY IS TO SEND THEM SOON TO THEIR OWN PLACE’ [capitals are the author’s]. The society of the church and in public order, against the disturbance of which there are many ecclesiastical charges, must necessarily be preserved, that men’s souls may be sanctified by the true faith and good works, and they might gain eternal salvation.” – Institutions Juris Ecclesiastici Publici (Institutes of Public Ecclesiastical Law), P. Marianus de Luca, S. J. (Roman Catholic), Professor in the Gregorian University of Rome, Vol. I, p. 143. 1901.

 

Note – This work was highly recommended by Pope Leo XIII.    

 

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