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as he was in earlier years one of ”
most civil engineers. The Read4__
"e®\’
■
Paris, he was able to assist a
nni’^ Frenchman who came to this country
tz
er an appointment from M. Thiers, then
minister of Public Works, to visit and study
minutely the public improvements, canals
and railroads, and the financial and bank
ing systems, both of the States and the Ge3 neral Government. Prom this period, 1833. 35, down to the day of his death, Michel
Chevalier was one of the warmest admirers I
of this country, and now his early friend,
Mr. Robinson, publishes this memoir, read
before the American Philosophical Society, J
in which he gives us a clear and in
structive account of the useful career
of M. Chevalier, and of the wide sphere
of his activity. His Letters on the
United "States were received with great ap
plause, and even now are well worth read
ing, and his thorough and exhaustive report
on our public works, although, oi course,
antiquated by the half century that has al
most passed, is a monument of the pains
taking diligence of the writer and of the
progress made by this young country in de
veloping its communications. What he
learned here and in subsequent visits of the
same kind to England led to his elaborate
Xvork on the Roads, Canals and Railroads of
France, and the adoption and execution of
many of his plans and suggestions may be
seen in the France of to-day, with its net
work of railroads, its thorough system of
high roads, and it§ chain of canals. Indeed,
the great schemes that are now being carried
out in France for supplying every part of
the country with local railroads connected
with the great through lines may be.deduced
from Chevalier’s lessons learned here.
So great Was the appreciation of his pre
eminent services and of the success of his
studies in finance as well as in engineering,
J that at thirty-five he was appointed Profes
sor of Political Economy at the College of
France, and that office he held down to his
death, although he was prominent in public
life, a Senator, and frequently occupied with
great public missions and commissions. His
sturdy independence in politics stayed by
him to the last, and he was the one man in
the Senate who, in 1870, voted against the
I German war, on which Napoleon the Third
entered with a high heart, only to lose his
: throne. The part taken by Chevalier in
; bringing about a commercial treaty with
’ England is fully described by Mr. Robinson,
■ who attributes to it and to the admirable
railroad system in France, devised by Che- j
valier, the rapid recovery of France from
the results of the Prussian war, and its ad
vance to a state of national prosperity
and individual welfare not equalled in
any other country of Europe. Free tra
der as he was in theory, he was,
>
•I
'
*
j
�
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Victorian Blogging
Description
An account of the resource
A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
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2018
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Conway Hall Ethical Society
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Title
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[Newscutting about] Michel Chevalier
Description
An account of the resource
Place of publication: [s.l.]
Collation: 1 leaf ; 19 cm.
Notes: From the library of Dr Moncure Conway.
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[Unknown]
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1870
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[s.n.]
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Engineering
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<img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /><br /><span>This work ([Newscutting about] Michel Chevalier), identified by </span><span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk">Humanist Library and Archives</a></span><span>, is free of known copyright restrictions.</span>
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G5741
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English
Conway Tracts
Michel Chevalier
-
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53231c32e5b76c9b24fb7ccf13c43b24
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Text
t |Jl,
Cannon
ife
Nu&f
I A FREE STATE
AND
FREE MEDICINE.
BY
JAMES JOHN GARTH WILKINSON.
LONDON: F. PITMAN, 20, PATERNOSTER ROW, E.O.
GLASGOW : JOHN THOMSON, 39, JOHN STREET.
1870.
�“ New foes arise
Threatening to bind our souls with secular chains.
Help us to save free conscience from the paw
Of hireling wolves, whose gospel is their maw.”
Milton.
�I.
A FREE STATE, AND FREE MEDICINE.
The pages headed Medical Freedom, appended to this
Essay, formed a postscript to a small work of mine on a
new Treatment of Small Pox, written some years ago.
*
Their re-publication has been undertaken because it has
been thought that they have work to do at the present
time. I wrote them in good part from the theoretical
side, having a clear certainty that the separation of medicine
from government, and from power, and the dischartering
of all medical corporations, would confer upon medicine
and the community the greatest benefits. I foresaw that
freedom had a future here of which protection could give
no inkling; and that Art, Science, Service, Healing, would
live anew from it upon a hitherto unknown scale. I
pleaded gently in the interest of medicine and the com
munity.
The pages are reprinted as they stood, with some medical
topics adhering to them.
But now in the face of recent acts and facts, I plead in
the name and interest of the community alone : of the
consumer, not of the producer: of the British people
struggling with bonds, not of the banded and enthralled
medical corporations and profession. The medical pro
* On the Cure, Arrest, and Isolation of Small Pox, by a New Method ; and
on the Local Treatment of Erysipelas, and all Internal Inflammations; with a
Special Chapter on Cellulitis ; and a Postscript on Medical Fkeedom. London :
Leath & Ross, 1864.
�4
A FREE STATE AND FREE MEDICINE.
fession has crept into the Government, and is inciting it to
breaches of most sacred freedom, and thus is virtually at
war, and dreadful to say is influencing the Liberal and
Freetrade Gladstone Ministry to war, with the nation.
The particulars are not far to seek, and need not detain
me long, especially as I am about soon, in a larger Essay,
to treat of them severally. Suffice it now to say that,
I. War is levied upon the population by the Parlia
mentary Jet of Compulsory Vaccination. Vaccination may
be bad or good in its results; so may aconite, or arsenic,
or the sword; but no goodness of it justifies the violation
by it of unwilling families. Parliament has no excuse for
it. If Vaccination be protective, whoso will can be pro
tected by it; and leave those who do not choose to be
vaccinated, to their own freewill, to bear the risk. A large
and increasing body of the population hates the name and
thought of Vaccination; numerous cases are extant in
every considerable town of deterioration of health, injury,
and death from it, inflicted upon little children; and
coroner’s inquests return verdicts of “ died from the con
sequences of Vaccination;” and yet Parliament arms the
medical man with a right of virus against the babies next
born to those who have thus been slaughtered, and sends
the fathers or mothers who cannot pay continual fines, to
prison. In this Act Parliament commits a breach of the
peace as wide as Great Britain and Ireland, for it directly
incites to violent retribution. It is obvious that riot may
come of it. And it is equally obvious that if a mother or
father can say to the virus-man, “ Sir, I believe in my soul,
from dire experience in my own family, or my neighbour’s,
that what you are bent upon doing to my baby will pollute
its health, and probably take its life, and I will resist it to
the death, and rouse my neighbourhood to resist it,”—it is
obvious that whatever weapon that woman or that man
uses to protect, not only his fireside, but the very blood of
his race; and whatever arousing of the passions of his
�A FREE STATE AND FREE MEDICINE.
5
commune he may cause against his poisoners, the public
opinion of the world will justify him, as much as if he
shot down a midnight assassin from his wife’s and child’s
bedside.
Yet Parliament has sanctioned this perpetual felony and
occasional murder in this compulsory Act; and Parliament
will now have to unsanction the Act, and to destroy it.
Nothing of this would have happened if medicine had
had no more to do with Government than any other calling
has; but medicine has got into the State, and instead of
being called when wanted, it is itself ensconced in office;
the State has lost its service, and got its impertinence, and
any foothold of power, or patronage, or pay, that it has, it
will by no means surrender. Old Physic, thus officialized,
revels in the application of the Compulsory Vaccination
Law, and hunts out the children of those who are known
Anti-vaccinators with especial zest. Nor does it forget
that hundreds of thousands of pounds sterling are the
reward of what so many now regard as the pollution and
slaughter of the innocents. The pressure of the despotism
is so urgent, that Vaccinators will not listen to medical
certificates against Vaccination, on the score of skin disease,
whooping cough, or the like : fine, imprisonment, or sub
mission, are the unconditional demand of the Government
doctors.
And this for a disease which killed eleven people in
London last week, while scarlatina killed more than a
hundred.
I am not now arguing against Vaccination, but against
Compulsory Vaccination; but I am prepared to argue un
reservedly against Vaccination itself when the occasion
arises. I know that it is a delusion and an evil, and I have
done with it. But my point here is that chartered medicine
has polluted and endangered the State with it, where un
chartered medicine would have had no chance of doing so;
and that hence arises a mighty practical reason why the
�6
A FREE STATE AND FREE MEDICINE.
State should discharter all medical corporations, withdraw
all royal patents from them, and leave physic, like other
businesses, to its own unaided work; calling it in for
an opinion when necessary, but judging that opinion by no
professional standard, but by wide and high common sense;
and being entirely free to act upon it or not when the
opinion is delivered, and the doctor gone from Downing
Street.
The plainest medical reason, or medical truth, may not
be expedient or good for a statesman to carry out. If
Jenner or Watson could prove ever so clearly that by dis
secting alive the vilest felon some desired medical light
would shine forth, it would still be competent for the
Home Secretary to say, 11 No, gentlemen, wait for that!
A generation had better die without benefit of illuminated
doctors, than that its life should be bought in the coins of
hellish cruelty. That vile man is my brother, and the State
stands in the interest of a higher light and life against the
pretended medical good that is to come of disembowelling
him.”
And so the State shall say one day, better let epidemic
smallpox sweep our towns, than Vaccination outrage hearts
and homes under the pretence of abating it. Not that
epidemic smallpox will do it, dear reader, for epidemic
smallpox is for the most part a panic ; though when it
does occur in a bad form, Vaccination has no power to
protect against it. But better the desolation which medi
cine and sanitary action could grapple with at last, than
the moral and personal violation of the homes and children
of our commonwealth.
II. This, then, is the first battleground between the British
Nation and the Chartered Medical Profession.
*
The
* I refer the reader to the Essay on Vaccination, by Chas. T. Pearce, M.D.,
Loudon, 1868; to the Essay of Dr. Bayard; to the Anti-Vaccinator; and in
general to the publications of the Anti-Vaccination League, for full information
against the Utility of Vaccination, and about the injuries it causes, and the
�A FREE STATE AND FREE MEDICINE.
7
second and equally serious, but not more serious, battle
ground, is in the Contagious Diseases Act, lately passed
by Parliament, for districts where soldiers are housed, and
now proposed for extension to the whole civil community.
This Act too, passed surreptitiously under a misleading
name, would not have become law but that chartered
medicine was at the ear of the central Government as its
only adviser. The process evidently is, to send for “ the
most eminent medical men,” and be bound by their advice.
This course is both misleading and servile; and the mis
direction and the servility both depend upon royal charters.
Thus, “ the most eminent medical men,” to a Minister of
State’s apprehension, are inevitably at the head of the
orthodox corporations; and hence the minister gets arrant
orthodoxy, whose power of poohpoohing is its supreme
faculty, in place of wide and varied experience. He gets
infallibility instead of heart and brains. And instead of
getting orthodoxy as an opinion, he receives it as a com
mand ; and if he must have medical action at all, he has
nothing to hold orthodoxy in check as the agent. Even a
Gladstone can call in nobody else but these pampered and
easily incensed Mandarins. Our ministry, methinks, should
be the highest present jury of the country, giving its inde
pendent verdict after patiently hearing professional judge
and professional advocates ; but in such cases as these it is
hopelessly charged and commanded by the bench, and the
barristers are with the bench in overruling its twelveman
common sense, and forcing the verdict against it.
This is well divulged in a paper by an eminent orthodox
medical lady, Miss Elizabeth Garrett. “ Is legislation
increased death-rate that coincides with it. By this practice the medical
profession has introduced a new disease into the human race; and by the two
Acts under question, two new tyrannies are added to the evils of our country.
And in the case of Vaccination, from a practice not a hundred years old, but
which the doctors seen! to think is as durable as the rock of ages, though the
counter-experiment of letting Vaccination alone has not been tried ; and, con.
sequently, there is no test of its value in any sense, excepting as a fee-field of
the doctors.
�8
A FREE STATE AND FREE MEDICINE.
[about syphilitic diseases] necessary ? ” she asks, and
answers, “ This is strictly a professional question, upon which
the opinion of trustworthy medical witnesses ought to be
accepted as final. It is enough if unprofessional persons
know what that opinion is, together with some of the prin
cipal facts upon which it is based.” We have heard of
the Rule of the Monk, in Rome, and here is the parallel
Rale of the Doctor in Britain. You are no longer to call
in the doctor, and employ him as long as you like his
treatment, and judge with your own common sense every
serious proposal in that treatment; but he, or she, by
Heaven, is to call you in, and do what he likes with you !
You are his bond slave, and his word is, Flat experimentuni
in corpore tuo—vilissimo.
“ Is legislation necessary ? ” Who is to answer that
question, Miss Garrett ? Who calls in legislators, who are
a high order of professionals ? The people of course.
Air. Gladstone is where he is because the household suff
ragans have placed him there, and keep him there so long
as they have confidence in him. He is bound to consult
with his employers upon all matters pertaining to their
own bodies and fortunes. He has to legislate in their best
interest. On medical questions he avails himself of or
thodox eminent advice; he calls the doctors in as the
householders have called him in. But he is to legislate;
they are not to legislate. The opinion they give is strictly
a professional one; but the question of whether, or how, it
shall be carried out is not professional, excepting so far as
statecraft is a profession; it is a legislative question ; and
the settlement of it lies in the will of the people, and then
in the derivative wise will of the ministry. If the opinions
of callings were to be converted into the immediate volitions
of the State, we should have a pretty time of it. The
State would be garrotted by a hundred small ruffians of
professions. “ Nothing like leather” would be the rallying
cry of every cobbler’s onset on his premier. Miss Garrett’s
�A FREE STATE AND FREE MEDICINE.
9
baker would force her into vegetarianism, for the food of
the people is strictly an eminent baker’s question; and the
chief of the bakers must be “ accepted by her as final.”
A homoeopathic premier might call in homoeopathic emi
nence, and converting his eminence’s answer into an edict,
forbid her salts and senna and blue pill for the rest of her
orthodox days.
A professional opinion, however eminent, is not then a
legislative question at all, but a mere suggestion, unless a
legislator takes it up ; and moreover, the whole unprofes
sional mass of the country is the permanent jury which
gives the verdict of To do, or Not to do, in every case.
What are the grounds upon which a legislator as distin
guished from “an expert” or professsional specialist must
act ? The expert, you will observe, merely takes his own
medical view of the case, modified of course by his good
sense, and moral and spiritual capacities ; but the medical
view is central. The statesman—I do not accept him as
“ final ”—-is distinguished from the lesser professional man
in this chiefly, that he has all the interests, not merely the
sanitary interests, to help and not to harm. First of all,
the interest of impartiality ; that is the justice-rock on
which he stands. Then, co-extensive with the common
wealth, social interests, spiritual interests, humanitary
interests, bodily interests, moral interests. The order and
poise of all these together in his mind, each like the organs
of a sound body pressing the rest into shape and function,
is the ground of the wisdom of every special action of the
statesman; and makes him neither a philanthropist, nor a
divine, nor a philosopher, nor a sanitarian, nor a moralist;
but a legislator, and a professional statesman. His will is
never reached by any other one profession separately.
Woe be to him if ever he allows that will to be first
violated and then traversed by any doctor or specialist who
represents one partial interest where all interests should
�10
A FREE STATE AND FREE MEDICINE.
be most generously constellated, and a love and wisdom
above interest itself should reign.
The obverse of this, the position assumed by Miss Garrett,
that the people have nothing to do with her foul physic
but to shut their eyes and take it, is the common stupidity
of chartered and collegiate bodies. I leave it to the reader
to imagine whether such dense darkness against human
right, and the human mind, and the all prevalent good
sense of mankind, is a favourable atmosphere for scientific
studies, or the prosecution of the most free and instinctive
of all the arts, the Art of Healing. For my own part I do
not doubt that the conceit and love of power bred of
charters and patronage rob medical men and women of
their best inspirations, and reduce to a minimum the
humane vigour of their lives.
But to return to the Contagious Diseases Act.
As some of my readers do not know what it is, I will
tell them.
First, it is founded on the present fact that the most of
soldiers must be unmarried ; and secondly, on the pre
sumed fact that unmarried soldiers must have women for
their gratification; and thirdly, on the fact that if their
women are diseased, they disease the soldiers, and cause
added expense for the army. Wherefore, it is expedient
to keep the women well for use, which can only be done
by compulsorily examining them at short intervals, and
when needful, compulsorily curing them. For this purpose
they are summoned from very wide districts, one and all,
and come in crowds, to the place of inquisition, the wallow
ing with the tidy, the vilest with the neatest; and they are
examined, very often (I do not know how often, but it
ought to be tabled) with large steel tubes, called specula, and
if diseased, sent to hospital, and if healthy, let back to whore
dom. Purer women may be brought by the police, by
mistake, or by the plotting of villains by design, into the
�A FREE STATE AND FREE MEDICINE.
11
same category ; and if they do not take care, or, as Miss
Garrett says, are “ helpless,” which a good many good
women are, they may become liable to fortnightly exposure
and looking at, and steel entry, for one twelvemonth ; and
their husbands have no remedy, because the Act has con
doned the police mistake, and probably veiled the villain’s
plot, by anticipation.
This system, its advocates say, has diminished venereal
disease in array districts, and also the number of pros
titutes ; where it has been applied with the utmost strin
gency, as in the little island of Malta, it has “ stamped
out ” the disease ; and it only remains to apply it to the
whole of Great Britain and Ireland, to extinguish this
disease altogether. Let, then, every common woman in
the three kingdoms be inspected fortnightly—police super
intendents being the judges of who are bad women—and
let hospitals, big enough to take in all who are diseased,
be erected from one end of the land to the other.
A tall medical vision ! Building contractors who could
get on that shoddy Pisgah, would give a handsome per
centage to chartered and patented physic for the admin
istration of the vast disbursement. They need only read
Mr. Simon’s clear'pamphlet to estimate the amazing carcase
to which they would be fain eagles.
But if you can desyphilize little Malta, till a new regi
ment, or a new ship of war comes, it does not follow that
you can do the same for Greater Britain. When I was a
boy there was a current saying, “ Naturam expellas furca,
tamen usque recurret” You may drive out nature with a
pitchfork, but she will always come back again. If you
could clear all prostitution from the streets, so that the
sharpest police superintendent should not know who is
who, you might only, I will say at present you would only,
drive immorality out of sight, and lodge it higher up in
the community. I should like to know if Devonport,
endorsed by Miss Garrett’s “ clergy,” is more moral
�12
A FREE STATE AND FREE MEDICINE.
because its 2000 inspected prostitutes have diminished
from 2000 in 1864 to 770 in 1870. I should like to
know from the dissenting ministers of the district the state
altogether of the 770 who do the work of the former 2000.
It strikes me forcibly, that you may scare prostitutes away
at the expense of bringing up servant girls secretly into
their ranks. And these, being uninspected, all the in
fection begins over again in your own kitchens. And as
masters are often immoral with their servants, and innocent
wives and children must be protected, all you can do then
is to suspect every woman below your own rank, and to
have her inspected ; and presently you will find the old
hospitals bursting with their contents into new ones:
bursting, not like Aaron’s rods, but like spawning serpents.
Truly the medical plot thickens. We have got our reward
for protecting physic ; for adopting Miss Garrett’s principle
that the first topmost medical opinion should be taken, and
that then it should override every other faculty and concern,
and be converted into direct and universal legislation.
Out, I say, upon a protected orthodoxy which would
introduce such a horrid tapeworm into our national con
stitution ; if for no other reason, then for this reason, of
saving bodies and souls, give us freedom from State medi
cine, and let medicine herself be remitted to her own
resources, and have a conscience void of public offence,—the blessing in the humility of freedom.
Could Miss Garrett’s orthodoxy be carried out, Great
Britain would swarm with a vermin of pensioned venereal
doctors more than Spain, or Italy, or Turkey, ever swarmed
with beggar priests. Great Britain would have syphilis
with a vengeance.
But, reader, it cannot be carried
out. The Dissenters will not have it, because they can
scarcely understand the vice of which the diseases in
question are some of the plagues, and they will never
sanction the endowment and establishment of the pre
tended cure of those plagues in the interest of the vice.
�A FREE STATE AND FREE MEDICINE.
13
The Municipalities will not have it, because they have
great radical works of good needing all their monies and
means, and they do not hold these to be spent on stopgaps
of an evil which in its retreat will more deeply and des
perately defy them. The public exchequer will not have
it (on its own shoulders), because the prostitutes and their
medical bishops, many tens of thousands strong in London
alone, would devour the treasury. The Married will not
have it, because they see that its tendency is to drive
prostitution, and whatever disease adheres to it, from the skin
of the streets, inwards into homes, and upon the vital parts
of the community. The vast Working Classes will not have
it, because their daughters are those in the main who will
first be invaded by the inspreading of the surgeons and their
poxes. Common Sense will not have it, because common
sense seeks cure and not suppression; and common hope,
which is the sister of common sense, knows that cure is pos
sible ; and that necessity of fornication is a chimera which
has no existence, but is merely the horrible shadow pro
jected before the eyes of a chartered and decayed society,
and cleared at once from the heart and brain of a loving,
an ennobled and a progressive society. The statesmen of
these advancing times will not have it, because it has
nothing to do with statecraft; and because they will see
that they are only general managers for the nation, and that
if in the interest of special people they were to undertake
a special stamping out of evils ; a special hospitalling of all
broken and ruined people, the ground would be cumbered
with a Bedlam-city of hospitals, medical, legal, clerical,
*
commercial, legislative, royal, and the only two classes left,
* Dr. Dalrymple, M.P., is moving in this direction, and asks the State to
erect pillars which will hold all drunkards upright, and Mr. Bruce, the Home
Secretary, instead of teaching the lion, member that the State will be happy
to do this as soon as any great wit shows how the State, which finds it hard
itself to be upright, can hold everybody upright—advises him “ to try his
hand at a Bill on the subject.” Mr. Bruce ought to bo moro merciful to
retired physicians.
�14
A FREE STATE AND FREE MEDICINE.
besides statesmen, would be inspectors, and patients.
This, the logical carrying out of the Act, would be hell
realized upon earth, with the Inquisition for its portico.
And last and first, the awakened Womanhood of the
land will not have it. I dare not know, Why, in the
woman’s way, because I am not a woman ; but I do
know that they will not because they will not. Their
reasons are made of fire in such a case, and could burn
up a household parliament which is made of parchment
presently. They will not have troopers fed by govern
ment on the carcases of their sex ; on carcases stamped
with the government permit; they know all over that
state prohibition and non-prohibition are the two halves
in all licensing. They will feel with those eyes of the heart
which see and more than see, which are all senses in one
touch, that the shame days of the state are their shame
days, and that fortnight by fortnight common modesty is
being effaced from the lowest women to the highest ; and
that purity is freshly trampled every time in the slums
of the filthiest rumour. They will know by the heart
the secrets of the prison-house ; the surgeons and the
unwilling women’s bodies ; the struggle and the steel,
office and agony ; the fairest searcht the foulest. They
will hate men while they love them, till men, public and
private, leave bad womanhood unworsened. They will
hate a government which crowns the infamy of prostitu
tion with the last ignominy and wrong, of public state
ravin and state rape. They will hate the medical govern
ment dogma which lies to mothers and sisters and
affianced brides of the necessity of prostitution, and proclaimes it as a natural office of the community, young
and old ; the dogma which postpones love to lust, which
it is woman’s severest mission to correct in man. They
will quell and choke the medical assertion that their baby
boys are born whoremongers, and that some poorer mother’s
baby girls are their predestined skittles in the game of
�A FREE STATE AND FREE MEDICINE.
15
ruin. They will believe that God is love, and that Christ
is incarnate love, and that love is the Creator, and love
is the hope, and love is the Redeemer; and they will have
nothing licensed but love which is the licenser. None of
these are dead men’s reasons; but men’s best reasons
unloved and unaccepted by women, will be poor stubble
in the days of fire which are coming, in the days of
woman which are coming, in the holy days which are
coming.
And ah ! later than last, the slow Manhood of the
country will rise upon these Acts, and their authors. The
chronic meanness of the State, which has confiscated
woman to man, which has made the huge freedom of
marriage into the gulf and abyss of her person and her
property, will begin to be avenged from the ground up
wards, and the sexes will tear up this lowest wrong with
even hands. We men in truth have not known what we
were doing. All uncorrected, unchastened, unmated, in
our public conscience, we have been cruel and greedy as
impuberous boys, and have ravaged the holdings and
trampled out the capacities of woman on the floors of long
parliaments. We have been a sour and an unmarried
country. We are awakening and ripening at last. The
scorn of women is awakening us ; the new power of women
is awakening us; the fiery justice of women is awakening
us; the angry commonweal and coming democracy of
women is awakening us; and we are going to help our
mothers and wives and all our sisters out of the State
chains of unrighteous laws and customs. Out of sex
legislation, and sex-oppression. Out of one morality for
women, and another for men. Out of the household
political Mahometanism that women to the State have no
separate souls. Out of the claws of chartered surgery.
Out of homes that are prisons, and out of brothels that
are graves.
It is now no digression to see that the questions raised by
�16
A FREE STATE AND FREE MEDICINE.
these two seemingly small acts of parliament directly move
the issue of Woman’s Universal Suffrage. All women have
the offices, of protecting their babes, and of caring for their
own sex to whatever deep depths its unfortunates may
have fallen. The public will of woman is summoned forth
by God’s providence when she is publicly assailed in her
womanhood and her home. That which is coming to
answer the call, is not female household suffrage, for that is
another enchanter and chaunter of property, but true univer
sal suffrage, which is the Word of all Souls ■ truly, I will
say, the voice of God more and more audible in progressive
nations. And these Acts of Parliament, if women will
but speedily stamp them out, will be the beginning of the
dav when not woman’s dishonours, but her soul of honour
will be public; when the State in its coldest departments
will begin to know the beating of her heart.
I have now told you faintly some of the reasons why
this Act shall not be extended, and who those are that will
not have it; and I find on carefully looking round that,
judging by the past, the only things that will have it, if
they can, arc the church and the state, including chartered
physic.
So much then for the extension of the Act. But now I
will say further that the present Army Act will not be kept
on the statute book. In the first place, the army which is
said to necessitate it, must go, and give place to an army
which docs not require an episcopacy of prostitution, or to
no.army at all. We are in profound peace, are giving up the
defence of our colonies from home, and there is no disaffec
tion within our borders which a larger commonwealth-heart
would not appease. Gibraltar, and Malta, and Aden, and
the islands of the sea, ought to belong to themselves first,
and next, to the whole world. Excepting for India, where
a humane system of mounted police in plain clothes may
protect the real interests of the country and our own plant
of railway and other property there, we have no need of a
�A FREE STATE AND FREE MEDICINE.
17
standing army. We have less need of an army than the
United States has. But as for the graduation of dis
banding, and putting all the remaining men into plain
policemen’s clothes—the symbols of peacekeeping, whereas
the red coats are the symbols of the glories—of slaughter
of males, and seduction of females—as for the disbanding,
the unmarried men, after the horrid treatment they have
survived, should be paid off handsomely, and sent if they
wish it to Canada, or in the “ flying squadron ” to any
other part of the world ; and the married ones, as a
nucleus to national volunteers, should receive a large incre
ment of pay ; <£300 a-year income will be little enough, and
a farm apiece on the crown lands, or in the ducal deso
lations of Argyleshire and Sutherlandshire; for there is no
more reason why an army should be a cheap thing, than
why a Queen should be cheap, or why an Archbishop of
Canterbury should be cheap, or why a Marquis of West
minster should be cheap. This simple plan will render the
Contagious Act unnecessary.
I object, then, to the present Contagious Act, because it
would bolster up our present bestial system —our Sodom
*
* See what the Government and the household suffragans of this country,
the bishops and clergy, and all the classes whose wealth and state are supposed
to be protected by the army, in short, all but the lower classes and the women,
are responsible for in regard to their army. Dr. Stallard says, in the Sessional
Proceedings of the National Association for the Promotion of Social Science,
‘ My attention was first directed to the subject by making an attempt to
determine the most convenient number of soldiers who should be accommo
dated in one room. As to the opinion of the commanding officers, I found it
on this subject in general opposition to that of the soldiers. They advocate
large rooms containing not less than eighteen men, and they prefer those with
twenty-five. They do this on the ground of supervision being more easily
exercised, for, with but few exceptions, they are in favour of complete publicity.
There must be no cupboards, no lockers. If the soldier has any money, or
articles on which he sets store, he must keep them in his pockets since he has
nowhere else to put them; and if he keeps over, from time to time, some
portion of his midday meal, he must expose it on the shelf, where it will soon
be covered with dust and dirt from the sweepings of the floor. But as regards
the men, without exception, they prefer a room for eighteen to one for twenty,
five, a room for twelve to one for eighteen, a room for eight to one for twelve,
B
�w
18
A FREE STATE AND FREE MEDICINE.
and Gomorrlia system—with our poor army; because in
so far as it maintains prostitution healthy, it must make
a room for four to one for eight; and those soldiers who have been quartered
in an old prison, now used as a barrack in Dublin, testified that they were
never so comfortably lodged.
*
*
*
The first and great objection
felt by the decent soldier is the entire absence of privacy. From the time of
his enlistment to the date of his discharge there is not a moment or a place
which he can call his own in the fullest sense of the term. He washes, dresses,
eats, drinks, and sleeps in public. Let me try and represent what this publicity
really means. Of his twenty-four comrades it will be absolutely certain that
two or three will be habitual drunkards, and one or two will have been in
prison for some crime. Some commanding officers expressly order the worst
characters in the company to be quartered with the best, with the view of
reformation; indeed this is one of the great arguments used in favour of the
congregation of so many men together.
“ But, as one black sheep infects the flock, so, instead of improving, the bad
soldier often makes the others worse. Naturally, and unless modified by the
presence of a very superior non-commissioned officer, the moral standard of a
barrack-room is that of almost the worst man in it. The more men the worse
and more extensive is the mischief, and the greater is the discomfort inflicted
upon a really decent man. No doubt the presence of a good barrack-room
corporal modifies the evil; but even the power of the best is limited. He is
only a step above the rest, and his life would be unbearable if he were to be
very strict. He is obliged to wink at a great deal which it is his duty to report.
It is well known, for example, that drunkenness escapes report. A man died
of delirium tremens, at Portsmouth, who had gone to bed drunk every night for
more than twenty years, and yet that man had never been convicted, and held
a good conduct medal. There is also a great deal of behaviour which ranges
between fun and torture, of which the non-commissioned officer in charge can
take no notice.
“ An old soldier informed me that he has frequently known a recruit to go to
bed night after night in his clothes, in fear of the remarks and ridicule which
the act of undressing would certainly give rise to. And the public use of that
military institution called the urine tub, is the moment chosen for remarks and
practical jokes of the most disgusting kind.
“ Woe be to the recruit who has any personal defect or peculiarity, and,
above all, to one who has any religious feeling. The attempt to read his bible,
or say his prayers, will be the signal for an onslaught of bread crusts and
slippers. True, it may be, and doubtless is, that the man who firmly persists
in the performance of his religious exercises eventually is let alone, nay, is even
respected by his comrades ; but how few possess this moral courage, and how
many sink before the shafts of ridicule. Moreover, let the man fail to maintain
his own standard for a single moment, and the last discomfort will be greater
than the first, and his difficulties in maintaining his position will be im
measurably increased. And, whilst speaking of the religious life, I have found
that one of the greatest annoyances arising from the publicity of barrack life
is difference of belief. Episcopalians, Methodists, Independents, Baptists,
Roman Calholics, are mixed up together, and with men who scoff at them all.
A Roman Catholic has no opportunity of performing his religious exercises, and
�A FREE STATE AND FREE MEDICINE.
19
into shamelessness hard as steel the womanhoods of its
*
base episcopate; and in so far as it scares prostitution
away, it must drive the foul soldiery in upon our houses;
because the fortnightly ripping open of the moral sore and
sewer is an outrage upon the community, and a day of
sour shame and filthy jeering to the thoughtless crowd;
because it embrutes the sacred medical office, and pays it
for pretending to give away the power of sin and wicked
ness ; and because it is the germ of a system which would
debauch and infect the general public. I object to it also
because it sullies the Government of the country with the
responsibility of finding clean prostitutes for the army, and
spends governmental action upon the diseases of one vice,
which itself is but a disease of the hopelessness and drunk
enness which the present Government army system perwhen in a barrack-room with Protestants his position is often most uncomfortable.
A sergeant informed me that, night after night, there used to be controversies
in his room, lasting through half the night, and terminating, not unfrequently,
in blows. He said officers had no conception of the religious quarrels which
ensued, since they were hushed in a moment if an officer came in.
“ Nor is it possible to get a good night’s rest. Out of so many men some
are sure to be noisy and sleepless; and scarcely is the room quiet when some
drunken or noisy person comes in from leave, disturbing all the sleepers. It
not unfrequently happens also, that some one is ill, either from his own fault or
otherwise, and the atmosphere is rendered unbearable by the occurrences
which unavoidably take place. Nor is the urine tub, which appears to be
considered as the only practicable institution of this nature, conducive to the
comfort of the men. If placed inside the room it is most offensive, and is
occasionally used for most improper and disgusting purposes, and if outside the
door, although less objectionable, it‘is often knocked over by the men who
enter in the dark, and the use of it involves the disturbance of all the sleepers
by the opening and shutting of the door. Another objection to a large barrack
room is the impossibility of warming all alike. One fire is quite insufficient for
twenty-five men. Those placed near it are too hot, those at a distance too
cold. This difficulty can only be overcome economically by having a com
bination of fires and hot water pipes; the fires being central, so that the
soldiers may sit around them.”
* Our lady holds that periodical examination by surgeons does not deaden
but increases honest shame; that the violet, modesty, might even root it
were good at least, she thinks, if it did root—on the hot cinder-hills of lust
with the wind of publicity blowing over them. Who else in the world thinks
this ? Or how could such lack of sympathetic knowledge in a woman exist
exoept by royal charter.
�20
A FREE STATE AND FREE MEDICINE.
petuates in the land and in the regiment. I object to it
in the interest of the bad women, whose persons are
violated fortnightly by State interference, and who are
unjustly selected as the mark for medical legislation, while
the corresponding class, the male whores, whose barracks
are the obverse brothels, are left free to emit infection.
And I recall finally that all this comes of taking not the
opinion of “ experts,” but their domination, and of allowing
them to build place, and power, and pelf, where the most
sacred liberties have dwelt, and where the governing will
of the country, founded on the common sense of plain
men, has been hitherto exercised in the righteousness of a
large impartiality.
Only one condition should justify these acts of a despair
ing and witless legislature: the universal female and male
suffrage of the towns and the large surrounding districts
concerned; a majority of 99 hundredths of the population en
dorsing the inspection under much restriction, which would
leave the prostitute population alone against the commu
nity. And even then the commune should give them the
option of handsomely assisted emigration to some of those
new lands where women are wanted. That would have
some fairness in it. And the vote universal which settles
this, including the prostitute vote, should be taken every
three months, that the working of the base, unhoping, un
curing system might be watched and worried continually ;
and that no settlement and medical plant might grow out
of such a polluted pot. And such examination, for sack
cloths’ sake and ashes’ sake,—for we are all “ fallen,” and
the state and the church are prostitute here in their inward
minds more than the street-walker,—should be transacted
in the cathedral or principal church of the district, except in
cases where the whole of its clergy have petitioned govern
ment weekly for the repeal of the act; and in case of such
petitioning, the examination should be done in the officers’
head quarters ; if in London, in Westminster Abbey, in the
�A FREE STATE AND FREE MEDICINE.
21
Houses of Parliament, or the Horse Guards; and the
state surgeons should moreover be attended, for indignant
human nature’s sake, by a stout Vigilance Committee of
self sacrificing women, of pure martyr women, chosen by
universal female vote; and this stout Vigilance Committee
should assess drumhead damages for any injury done
by steel or forcings on the examined bodies. Woman
will so be some safeguard to woman. But as at present
administered, the Act is an unrestricted and condoned
male handling by a small household hard-handed minority,
who have no charter but force, of the secret woes of
human nature, selected promiscuously from many woes;
and the sense of the women of the country upon it is
utterly ignored and despised. I am not a jurist, but I
know by heart that there are rights of the person which
precede and tower over the church and the state ; and
that the parliament which breaks them, is out of all law,
and openly invokes on both sides might against right; and
in so far, proclaims the dissolution of society.
Passing now from the patronage which chartered me
dicine gives to one virus, and the public war which it
moves the State to wage upon another virus, I arraign
its mental sanity in the case of the Welsh Fasting Girl.
Here it undertakes by self elected dictatorship to lay
down the final laws of physiology and psychology; to fix
what is possible, and what impossible, in the period of
abstinence from food ; and to rule the press and the people
by its own sick experiences. It undertakes to immure
the people of these islands in its own narrow materialism.
On this I shall not dwell now, having already shewn in
my brother’s pamphlet on the subject, that old physic has
*
no special lights here, and has very special prejudices and
limitations; and is the worst judge of al!, while common
* The Cases of the Welsh Fasting Girl and her Father, by W. M. Wilkinson ;
with Supplementary Remarks, by J. J. Garth Wilkinson. J. Burns, 15
Southampton Row, 1870.
�22
A FREE STATE AND FREE MEDICINE.
experience interpreted by open common sense is the best.
But I will notice, that this arrogance of chartered medi
cine has been displayed on various other subjects ever since
I entered the profession. When Mesmerism came up,
and nobody knew anything about it, and a few wished to
learn something by experiment, chartered physic appeared
upon every mesmeric scene, and attempted by violence to
foreclose the experiments. It swooped with a royal patent
swoop down upon the people who were investigating;
it knew that the whole exhibition was humbug and im
posture ; and it comported itself with an enormity of con
ceited ignorance such as no one can command or contain
unless he has a permanent conceit pipe running into
him directly from a royal college. And yet, reader, the
subject was new: these little men knew nothing about it
but that they hated it; and they hated it because it en
larged the domain of physiology and psychology beyond
their possession; and their possession was narrow, their
heart was narrow, and their mind was narrow, and their
spirit was not, because their calling was no creation of
God, but a manufacture of state colleges.
*
Oh ! but they ought to pray to be drawn up from this
* On the theoretical side, of science and free thought, Lord Bacon saw
clearly the dwarfing of mankind produced by colleges and academic institutions.
I do not know whether his great perceptive observation was ever directed to
the practical working of the same, or to the public conceit and attempted
despotism which the dwarfs would inevitably seek to exercise over peoples in
the last and expiring days of institutional rule. But what Lord Bacon says is
well worth reading still :—“ And he thought this, that in the customs and
institutes of Academies, Colleges, and similar bodies of men, which are designed
for the assemblage and co-operation of the learned, all the elements are found
which are adverse to the ulterior progress of the sciences. For in the main,
the resort is first professorial, and next for honour and reward. The lectures
and exercises are so managed, that it is not easy for anything different from
routine to get into anybody’s mind. And if it happens to any to use liberty of
enquiry and of judgment, he will at once feel himself dwelling in a mighty
solitude.
*
*
*
In the arts and sciences, as in the shafts of metal
mines, all parts should resound with new works and advancing pickaxes.
And in right reason this is so. But in life it has seemed to him, that the polity
and administration of learning which are in vogue, press and imprison most
cruelly the fertility and development of the sciences.”— Coaitata et Visa.
�A FREE STATE AND FREE MEDICINE.
23
poisonous well of establishment and patronage, at the
bottom of which, not for truth, they are lying.
And yet, as is always the case with the eaters and
drinkers of evil, they want more of it. They are now
moving Sir John Gray and Mr. Graves to pass a bill to
“ establish one uniform and practical test of efficiency for
all medical practitioners in the United Kingdom,” in order
that “ patients may be enabled readily to distinguish
between qualified and unqualified practitioners.” Uniform
and practical! The pope’s triple hat and Garibaldi’s red
shirt worn by one sentence; high priests and pharisees,
and Lord Christ, at one table. Procrustes cut off heads
and feet, certainly for uniformity, but he did not pretend
to increase either the practicality, or efficiency of his
graduates; or to make their qualifications more dis
tinguishable by an ignorant public. His simple object was
to make men of all sizes fit his bed. The game of life
and death, the grappling with diseases, the cheering of
lengthened sickness, the calm confronting of pestilence,
the promulgation of sanitary rules to sweeten homes and
villages and towns, the private and the public healing,
seem to me to depend all upon the love and life and spirit
and fearless mind of the healers: the education, at this
stage of the world’s books and scientific accomplishments,
is a thing that can be got anywhere; provided you do
not kill the life, by fixing and instituting and endowing
and chartering and deadening the education ; or to sum
up all, by legislating it uniform.
*
And the public has no
difficulty excepting what one uniform diploma and brass
* The following sentences are by one of the greatest men of modern science:
“ Why do candid physicians every now and then astonish casual hearers by a
hint of the very small progress which therapeutics have made since the days of
Calen ? Why does poor little Medicine, stunted and wizened, cast so wistful
an eye at the strong limbs and bouncing proportions of cousin Chemistry ?
Simply because the unhappy child has been brought up on little but main
tenance of truth, while her relative, lucky in not being committed to the care
of royal colleges, has been brought up on progress of science. Go for progress,
and let truth maintain herself.”
�24
A FREE STATE AND FREE MEDICINE.
plate creates and throws in its way, in discerning between
qualified and unqualified practitioners : every neighbour
hood knows its own men; but then the real qualification
lies in the fact that a medical man known otherwise as a
worthy citizen, cures many people, and can probably cure
me, and certainly will if he can : there is no other qualified
practitioner than this; the school gives the schooling, and
certificates the school-success; but the man’s townsmen
give him the seal of qualification.
The struggle for this uniformity where all diversity
would be more to the purpose, because more living, is
another step in the medical plant for power; another
stride into the state ; and another cogent reason for the
dischartering of all medical corporations. If the uni
formity is gained, the people under its regiments will
have a stupider set of men to doctor them for another
quarter of a generation.
I shall now notice one or two reasons alleged in favour
of medical protection, which are not perhaps touched upon
in the following pages. One is, that medical men are so
received in families, are so deeply entrusted, and so re
sponsible, that unless they are good by Act of Parliament
they cannot be up to the mark of their high calling. This
I confess had not occurred to me until I read it in The
Times of last Saturday (art. Medical Education). It would
be a reason for incorporating under the state all catholic
priests, dissenting Ministers, and in general everybody
who has any work of honesty to do for other people. But
the endowment and establishment of everybody is not
likely to be carried in these ways. The other reason was,
that sanitary work, belonging to the public sphere of
action, and comprising towns and districts in its design,
can be carried on only by public medical officers, who can
come only out of royal colleges, which can be created only
by the State. In the first place, this department belongs
more properly to surveyors and engineers; though the
�A FREE STATE AND FREE MEDICINE.
25
occasion of it may now and then be suggested by medical
men. But any one with a nose and eyes can generally
tell whether the house-drains, and the drainage of the
neighbourhood are efficient; and where the outward
senses are not enough, other experts, chemists, and not
practising medical men, are usually called in.
In all
general sanitary improvements, engineering talent em
ployed by the municipality through a Board of Works,
is the agent; and medical opinion is for the most part
nothing in regard to such large and obvious uses. It is
but one little nose, and often not the keenest or most
interested nose, among tens of thousands of noses.
These reasons for medical protection are therefore no
reasons, but the animus which they show in the direction
of getting into official place and power by means of fresh
and more centralized chartering, is again another reason for
severing medicine from the State.
If old physic gained nothing from the change but
good manners, the benefit to itself would be great. At
present, all who dissent from it are quacks and impostors;
or as one good man said of homoeopaths, either fools or
knaves. All who die away from it are victims ; and those
who die (the “ peculiar people ”) refusing medical advice,
lay-expectants, we may call them, must be opened after
death by a regular practitioner, who has to decide if they
would have died had they had proper attention and
medicine from old physic.
One would have thought that
the revelations of St. Bartholomew’s Hospital, of out
patients treated each in a consultation of 35 seconds, and
then drugged out of one of six bottles, would have kept
down the crest of pride and self applause from the
medical head centres. That such blatant scandals have
not had any effect of the kind, is a proof that the pride
lies deeper than, and out of, the very worthy men who are
so disfigured by it: and I beg to suggest again and again,
that their unhappy inflation, and proved public inefficacity,
�26
A FREE STATE AND FREE MEDICINE.
are due to their royal laurels, which poison their humane
minds, while they seem to decorate their worldly persons.
The present Government, like its predecessors, is not
distinguished for consistency of legislation. Its chieftain,
the most able actuary and accountant mind for assessing
and winding up the failing estates of our societies, that we
have had for centuries ; who knows well how many shillings
in the pound a bankrupt church can pay to its creditors ;
and who apparently can wind up anything, and bring out
comfortable figures ; that great appraising mind has leisure
to write Ecce Homo, Autobiography, and Juventus Mundi,
in addition to the particulars of the numerous State
properties which he is bringing to the hammer. I wish he
would rather spend his leisure in codifying in some manner
the various subjects which all belong under the class of
freedom, free trade, and free competition. I wish he would
hold councils to look all round, and see how many things
the Government can let alone with clearance to itself, and
with advantage to the public. He might draw up for
the guidance of Parliament a schedule of subjects with
which his Government will not meddle, and the control of
which he expressly repudiates. For it is a disgrace to the
mind of a party that they should be increasing freedom of
competition in some departments, and increasing bureau
cracy in others; that they should stand upon the platform
of civil and religious liberty with one foot, and upon that
of medical despotism with the other: that they should
foster all denominations in civil education, and lend their
aid to extinguish all but one denomination in medical
education : that they should leave the bread of the body
free, and let the nation draw upon the fields and granaries
of the whole world for it; and yet confine the growth and
supply of the bread of healing to the sterile field of one
small artificial corporation, where it might be brought
from all ranks and classes, from all men and women, and
the manifold famines of now incurable things be fed into
�A FREE STATE AND FREE MEDICINE.
27
health by it. If our great appraiser does not move in this
direction, I shall be forced to think that he has ulterior
objects ; that he is about thoroughly to endow and establish
poor old physic, in order to purchase, I will not say plunder
it at last; and that when it is bureaucratized from top to
bottom, and all colleges are compact as jails, with one big
donjon over all, and the appraiser in the very midst,—
Mark that, old physic ! the appraiser in the midst!—and
the whole profession rigidly fixed in place and power, and
planted like iron upon towns and villages and rustic disstricts, just when that whole profession says, I am all
official and everlasting now, he will step up and say:
“ Gentlemen, you are sold; the State buys you out: you
“ can stay where you are if you like, by paying such or
“ such a per centage, or by purchasing the goodwill of
“ your own practice,—my practice, I mean,—for so many
“ years; but failing this, as your position is an official one,
“ I shall at once appoint your successor, who will comply
“ with ray conditions. In the eye of the State, and in the
“ millennium of Sir John Gray’s uniformity, one medical
“ man is as good as another: they all come from the State
“ brass plate office ; and the public will be satisfied with
“ any change which includes no variety; for I shall be
“ able to remit public taxation out of the annual millions
“ which accrue from my general practice.” Depend upon
it the great appraiser is going to say this, and Sir John
Gray is preparing it: and other callings and professions
may expect to be sold in their turn. This is indeed a
reason why old physic should throw Sir John Gray over
board as soon as ever they can get a cork jacket on him ;
and pray to be dischartered, disendowed, disestablished,
disroyalized, and to have anything on earth done with
them which will take away the great appraiser’s pretext
for buying them at his own probably very low valuation.
The reader will notice that over and over again I have
returned to the assertion that compulsory bills would not
�28
A FREE STATE AND FREE MEDICINE.
have come from Parliament unless privileged medical cor
porations had possessed it. This by no means implies that
the body of the profession is in favour of these Acts : the
crowned head of the profession, perverted by alliance with
the State, acts without caring about the body, and per
suades the State to follow it. The opposite counsels to
these, lie in the absorption of medical sense in common
sense, thereby raising both into powers serviceable to the
community ; not in the calling in of heterodox instead of
orthodox physicians, for then still you would be in the
hands of specialists, and often of very exacting and narrow
specialists, but in the calling in of the nation, which at
present cannot get near to its life, because all the pro
fessionals and experts have closed round that life, and
monopolized it. “ Come let us reason together,” is the
voice of justice on both sides in all propositions affect
ing the people. Whatever clique hinders this, must be
cast out. But this “ reasoning together ” means universal
suffrage, for what else can it mean ? We are living in
great problems of freedom and compulsion ; and we are
bound to reconcile between those opposite ends. Their
meeting point lies in the coming up of the national free
will, which can compel a free nation, as a man’s free will
compels a man, though nothing less than this self com
pulsion can rightfully compel it. The voice of that national
free will is mere universal suffrage. We have a right to
anticipate what the verdict and execution of that suffrage
would be upon these Compulsory Acts ; we know that
they could not subsist one day in any municipality under
that suffrage; we know that that suffrage would not hold
any parley as the Government has done, with these schemes
of chartered physic. As I said before, the absorption of
all professionals into the general voice, and the issue of
measures from none but the chieftains of that voice, are
the only solvent of the case.
My present word is done, though I hope to come forth
�A FREE STATE AND FREE MEDICINE.
29
again soon on the greater subject of The Commonwealth and
the Godwealth. For thirty years I have been actively con
vinced of the inestimable benefits to be derived from
medical freedom. The results of all legislation towards
freedom during that time have deepened my conviction.
Many years ago I translated Swedenborg’s Animal King
dom, a work in which a free layman demonstrated by light
and life that the psychology and physiology of the body of
man are opened up by God to free thought where they are
closed against professional thought. Next I wrote a tract
on the subject of Unlicensed Medicine After that, a little
work called The Ministry of Health. And lastly, the pages
which now succeed under the special name of Medical
Freedom. As I have said at the beginning of these
remarks, the Medical Freedom was designed to show that
medicine would gain everything by being moveable in
itself, and distant from the State ; by being independent,
and internally various and competitive: in short that
medicine ought to stand clear of Government. Otherwise,
uniformity, livery, dwarfing, arrogance, and contempt of
the laws and light of nature and revelation; in short, social
and scientific materialism. And now I have completed
the globe of fact, and given two hemispheres to this free
dom, in demonstrating that the State and the Government
ought to be quite free from and independent of medicine.
Otherwise the legislative and executive will both be played
upon by the perpetual opinions of “experts;” the rule of
philosophers and scientific men will be forced upon the
bodies of Englishmen ; and the Government will be hated
and despised for essaying to carry out greedy theories and
experiments upon the whole people; and for creating an
official army of apothecaries to superintend the costly vio
lation. The latter half of the proof has been in part
practically furnished by the two heinous Acts of Parlia
ment, the Compulsory Vaccination Act, and the Compulsory
Prostitutes Examination Act; two pestilent diseases in the
�30
A FREE STATE AND FREE MEDICINE.
State which it owes to its unloyal yokefellow, chartered
physic.
I owe it now to all my medical brothers and sisters to
say, that though I have spoken hardly of their corporations
as they at present stand, I desire to speak and think
reverently and lovingly of themselves. For I am one of
them, on board their own boat. I am an old medical
practitioner, forty years at the work; I delight in the
calling, and honour it; and hope to die in the life giving
harness of it. And especially do I desire to see us all more
free and open in our hearts and minds; less fearful and
less unbelieving ; looking less to the past, than to God and
the future ; and praying for His inspirations, while we scan
*
all nature and art and books for His instructions. And I
have learnt very deeply from no man, that the way to
advance to all this is by going out of royal swaddling
clothes, and under heaven winning for ourselves freedom
of medicine in the greater freedom of our country.
�II.
MEDICAL FREEDOM.
It is my intention from time to time to offer cases with
remarks, as an easy means of bringing new treatment
and occasional thoughts before the public.
The time is to come when general medical education
will surround my profession so closely, that its narrow
ness and exclusiveness, and its cliques, will give way
under the pressure of the public common sense; and no
authority will be left but the authority of facts. I
have a great hope in me to hasten that desirable time.
For it is evident that the simpler medical truth can
become—by medical truth understand truth in practice,
the only test of which is, success in practice—the more
must enlightened public criticism come upon the doctors,
and give them their qualification in every separate case. A
man’s or a woman’s repute will be his or her sole
authorization to practice. For instance, in the treatment
of small-pox as I have now made it public, any mother
or grandmother may demand the remedies which ensure
the benefits recorded in my book, and if the doctor is not
acquainted wth them, and will not employ them when
pointed out, then such mother or grandmother can take
away his diploma in the case, and either confer it upon
herself, or provisionally upon any other person whom she
may appoint to conduct the precious interests of the family
health. There can be no wise authority beyond her, or
above her.
For competition will be the soul of success here, as it is in
�32
MEDICAL FREEDOM.
every other case. Given any field of nature or experience
to be explored, and all the faculties of man are wanted
for it; all the chances of birth are wanted for it; all the
gifts of God are wanted for it; all the developments of time
are wanted for it; all the freedom of society is wanted for
it; all absence of fear of man, and fear for position, is
wanted for it; all good genius and good ambition is wanted
for it; in short, numberless men are wanted, each mind of
them free, and original, and inspired, as if there was
nobody else in the world; yet each instructed in his lower
walks by the labours of the rest; and all animated by a
common faith in the inevitable co-operation of good with
good, and the inevitable consentaneousness of knowledge
with knowledge, though independence and freedom be
the only law and bond for each.
Free societies, free institutions will necessarily arise out
of this new medical humanity: order most punctilious and
most exacting will arise; but freedom will be the king upon
its throne.
But now we see the reverse of this, and health contracted
and eclipsed in the prisons of medical establishment.
The maintenance of this present condition lies in the
Protection of Physic by the State. Continue this, and an
external and well-nigh irresistible aid is afforded to the
existing general condition of medical art and science, as
against anything which would considerably enlarge it; still
more, which would revolutionize it ever so benignly; and,
most of all, against anything which tends even remotely to de
professionalize it, publicize it, and humanize it. Continue this,
and an art and science which depend upon the natural truths
of God, the capacities of nature, and the genius of mankind,
and which should be nourished most intimately of all on the
One Exemplar of Revelation, and the fact of Redemption—
that art and science are commanded to eat the dry crusts of
Parliament, instead of the manna of heaven and the bread
of the earth; and lawyers and the magistracy stand with a
�MEDICAL FREEDOM.
33
ferule of penalties to rap the knuckles and break the explor
ing fingers of discoverers who dare to discover out of
accord with colleges, or who dare to discover at all if they
are not cloister-vowed, and cloister-bred. Out upon such
public insanity. Any other art, similarly narrowed, would
be similarly strangled. Engineering or chemistry, in their
existing condition in April, 1864, protected—or what is
the same thing—arrested by the State, would stiffen into
Chinese imitation, and their soul, which is invention,
would be lost; their worldly motive, which is ambition,
unbounded by other men’s power, would be lost; and their
huge sense of freedom, in which they live and move and
have their being, would be exchanged for the degrading
consciousness of the powdered head and well-fitted livery of
the kitchen of the State.
But medicine must be emancipated, and as the public,
directed by God, will have to do the work, I address my
medical life and thought to the public; and not specially
to the people in bonds.
Yet would I willingly calm the apprehensions of all
professional brethren.
1. Not a college, sect, or diploma will perish when
physic is free from State patronage and protection; that
is to say, unless public bodies choose to disband themselves.
The only power they will lose will be the power of
harming other bodies, or other people not of their way
of thinking. They will gain the power of emulating in
good works and open-mindedness all the useful people
whom they have called quacks, and imposters, and un
qualified practitioners, and who have been the moving
wheels of practice in all ages of the world. They will
gain the humanity of learning from the dog, when he
cures himself with grass, without practising the now
ordinary ingratitude and inhumanity of kicking the dog
that is their teacher.
They will sympathizingly learn
from the North American Indian, and the poor Hindoo,
c
�34
MEDICAL FREEDOM.
the traditional healing virtues they have known since the
earliest ages; and their own old pharmacopeias will be
enriched, not then without acknowledgment, with the
sweet beginnings of simplicity, of nature, and of health.
Nay, the certainty is, that the existing colleges, owing
to the decrepitude of the public mind, always induced
by being protected, will be too enduring.
2. In the new time coming, when Parliament will no
longer prescribe a medical profession, and force the
British people to take the dose, the public will be more
apt than they are now to send for regular and collegesanctioned practitioners; provided the colleges give them
selves no airs, but compete fairly in the medical race.
For the colleges have the start and can enter the
course with many chances of success; provided, again, they
can take to their hearts the new fact of freedom, and love it
as they ought.
At all events we may say it will be their own fault if
they are not the chief ministers at the public bedside.
This, however, will again depend upon the progress of
the art of healing; and institutionally upon other colleges
quite diverse from themselves coming upon the scene, to
enrich medicine, enflame competition and emulation, and
extend the boundaries of that large kind feeling which alone
can melt away professional jealously, and which is the only
climate in which all that is liberal and humane can live.
But would I commit the lives of the community to the
possible intervention of uneducated men ? That, I answer,
is the very thing which has taken place at present, and
which I would invoke freedom to help me to avoid. The
education of the schools cannot fit men for curing the
diseases of their fellows; it is only one way of launching
them towards professional, but not necessarily, healing
life. A man of no Latin, no anatomy, no physiology, is
every now and then a good physician, though he sits on the
lowest forms of society. He is educated for that use,
�MEDICAL FREEDOM.
85
though he cannot write his own name. By freedom, bring
him into rapport with the light of learning, if you can; but
at all events kill not the Divine power which is in him of
doing good, because he is not educated up to your bench.
Perhaps you are confounding education, which is the
accepted art of making gentlemen, with that grander
education, or leading forth, which every man can have,
and which consists in giving him freedom and a career,
that his orginal gifts may be led forth by their own way and
his own way, into each one’s promised land of a useful and
associated life. To confound these two educations were a
mistake; for the great physician, look you, may come in a
beggar’s guise. There are no uneducated men save the
men that cannot do their life-work. Their success in that
gives them their diploma of knowledge every day. And
no college can take it away from them. And none ought
to have the power of obscuring it, by insisting that it shall
be pasted over with an artificial document of State paper.
Want of skill and want of care in medical practice
amount to so much unjustified death per annum; but
who supposes that state protection of physic can in
crease the amount of skill in the medical community ? The
State, it is true, can exact from everyone, that he or
she shall pass through a curriculum of preparatory studies
and hospital attendance, to fit him to enter upon practice.
But of the studies, many may be useless, except as
accomplishments. From the studies, many useful ones
may be left out, owing to the bigotry of the elders. The
diploma may be sought as the shield of protection to the
doctor rather than as the shield of health to the patient.
Numerous men naturally qualified for medicine, born
doctors, may be, and are, shut out from their life-work,
by the expense which confines the practice of physic to
the abler classes. All the State licentiates leaning upon
their diplomas, are apt from the very security of their
position to be mastered by a conceit in which natural
�36
MEDICAL FREEDOM.
skill must languish. To be built up against freedom, to
be privileged, is to be built up against nature ; and gifts
of God, which in this case are given first in the heart,
will be small where the receivers of them deny the exer
cise of them to their fellows. To be inhumane to your
brother man, to be chartered against him, is a bad pre
paration for ministering to the sick, or the departing.
The root and basis of medicine is the love of healing in
the universal heart and mind; the stem of it is the in
stinctive perception and light which is born to penetrate
into health and disease; the branches, and the twigs and
the leaves of it are the specialities of perceptions from the
nature and the spirit of mankind; which become special
in the course of experience; the love of healing reigning
and animating in every one of them. Mere experience in
its widest range is the soil the tree grows in, and the
climate in which it lives. You may garden, you may deepen,
you may purify and enrich this experience as you like; but
the tree grows through all the world, and sciences, and
societies, and states have nothing to do but first not to
define it, not to hinder it; and second, to help it if they
can.
If it wants pruning, the force of public opinion
and public criticism, and the pressure of public safety,
are the only instruments that can lop its sacred life; and
all these will play an immeasurably greater part when
State patronage has passed away.
And now suppose you had broken your leg, and it was
badly managed by a regular doctor, a surgeon by Act of
Parliament; and that I had broken my leg, and it was
badly set by an unlicensed bonesetter; would not your
bad man, in an action at law, be far more likely to escape
from you scot free than my bad man? You know he
would; because he would be in the fortress of legality in
the first place; and because he belongs to a powerful
clique which will gather round his incapacity, and stand
up and speak for him; and unless it be a very gross case,
�MEDICAL FREEDOM.
37
say they could have done no better, and that his ante
cedents are perfect. The pressure of public safety towards
each individual is therefore greatly diminished by official
izing a medical profession; thus causing them all,
army-wise, to support each other, and giving them official
irresponsibility toward the suffering and the sick. And
if you could take away bonesetters and quacks altogether,
the medical profession would be utterly uncriticised and
unamenable. We may sum up this branch of the subject
with the axiom, that the more medicine is under the
protection of the State, the less can its practice be subject
to public opinion, or be under the correction of the law.
An impression has been sedulously culivated, that
anatomy and physiology, pathology, and various other
branches of science, are the healing virtue in the world,
and that they, and written Practice of Medicine, con
stitute positive faculties in man; whereas they are mere
books, or at the best outlying experiences. Not one of
them has any direct relation, any ride of thumb, to a single
case that will hereafter occur. In every instance they
require to pass through a living medical perception to
be of any use. That perception and all that belongs
to it, is, as I have said before, a spiritual thing, and
must only be fed, but not substituted or overlaid, by
knowledge. It is an appetite for doing good and
working cures, and experience and knowledge must
feed it; and this must take place upon true social con
ditions ; that is to say, all the men who belong natu
rally to the calling, must be encouraged by the absence of
State interference, to take their places at the Board of
Healing.
For, mark you, all science and experience depend for
their cultivation upon numbers of the right men: so many
earnest men to the square mile of medical truth, and
you will have greater crops of knowledge than if only
half the number were employed. And if you take away
�38
MEDICAL FREEDOM.
protection from this medical corn of humanity, you will
have more colleges to grow it; waste lands of many
minds, never cultivated before, sown with it; more
sciences, more extensive anatomy, physiology, pathology,
pharmacy, rising up from the new interest and curiosity
of the enfranchised medical masses; a greater closeness
of these sciences to the matter in hand; and a quantity of
non-medical minds, who have been forced by mere birth,
parentage, and genteel education, against their grain, into
the cultivation of healing, will be unable to stand the
natural rivalry of born doctors of all classes, and will
betake themselves to other callings. In the meantime,
there will not be more medical men, unless society re
quires them, but there will be a constant tendency ever
increasing, that there shall be none but truly medical men
associated with the medical wants of the people.
This flush and influx of spirit and nature into the call
ing, will greatly—nay, incalculably—alter the spirituality
and naturalness of the art and its ancillary sciences. Much
will then be able to be done by genius and instinct, which
is now only vainly attempted by the cruel senility of an
effete profession. For the matter stands thus:—Nature
and its sciences must be cultivated, according to the
present exigency and mission of the human mind ; for these
are the natural and scientific ages. Medicine must be
extended, falsely or benignly, from the pressure of the sick
upon the sound. The world of work revolving with giddy
velocity, brain and heart, and man and woman, call aloud
for central power to enable us to stand upright in the
rapid revolutions. If the medical faculty — I mean the
cohort of healers out of all men—is only one-tenth nature’s
strength, and nine-tenths noodledom from one class only,
the one-tenth must cast about savagely, and most arti
ficially, for the missing nine-tenths of their natural mind
and their natural array. Failing to combat disease on
such unequal terms, they must endeavour to generate
�MEDICAL FREEDOM.
39
power, which is another name for inspiration, instinct, and
genius, out of mere sciences ; and these very sciences per
petually disappointing them they must necessarily cudgel
until there is nothing left but analysis and detail. Woe
then to the bedside when knowledge itself is dust and
ashes; and woe to nature and her feelings when the rack
and the thumbscrew are applied as the only known means
of eliciting her loving, and on any terms but love’s, impe
netrable secrets.
All this has gone on in our time and for ages past, but
now to clear understanding. If the medical calling had
been true to nature, and to human nature, in which free
dom and the order that springs from freedom are abiding
facts, the monstrosity of vivisection, of cutting up live
animals, never could have been thought to be a means to
the healing art. The great gorilla of cruelty could never
have been regarded as an ally of the Great Physician.
Perception, instinct, genius, the inspiration of Christianity,
which by making men love each other is the heart and soul
of all human arts, would have had it given to them to heal
diseases without the need of any suggestion from a torture
in which the demons must rejoice. It would have been
seen at once that to lay one knife edge upon a living
creature was to cut the supreme nerve that carries the
emotion of humanity right out from religion into the
medical mind. It would have been known instinctively
that the power of healing, coming as it should do from
Christ direct, is from that moment paralytic; that the
steady will can no longer lift it, and that the good it still
does is in momentary spasms from the lower emotions of
the man. How different from the river of power, pro
ceeding down the Divine steeps, terrace by terrace, to
humanity at large, through faculties which are essentially
humane.
And this horrible vivisection is a type of the other
distorting arts and sciences which the false cramping of
�40
MEDICAL FREEDOM.
medicine into a State-built profession is one active means
of producing.
Chemic, static, and material reasoning
have as little to do with restoration of health as physiology
founded upon the cutting up of living animals. Observe,
I do not deny that vivisection may, as other analytic
methods have done, contribute hints, in the ages while
man is still cruel to man, to practical medicine; but I
deny our right, even with chloroform to stupify animals,
to gain knowledge in this way. There are robberies and
murders in nature, and science has no more right to live
upon their spoils, than citizens have right to retire into
comfortable drawing-rooms for life upon the proceeds of
daggers and dark lanes. There are better riches for man
and science than these, and immeasurably better ways of
acquiring them. Time was when the cutting up of living
criminals did contribute to the progress of physiological
knowledge. There is no doubt of that; but even Dr.
Brown-Sequard would scarcely advocate the practice as
legitimate at the present day. And now the feelings of
every one of his cats and his crows is worth more than all
the science which their maltreatment has ever brought
into his store.
Before quitting this branch of the subject, let us notice
that the State also lends a heavy pressure to discourage
the introduction of women as medical practitioners. This
it does by chartering irresponsible public bodies, such as
the colleges of physicians and surgeons, who deny the
right of examination to women, however gifted or accom
plished they may be; and these brave women, few at
present in numbers, and with no public support, are
obliged to submit without appeal to this corporate des
potism which has grasped the keys of the door of medical
practice. Surely here, as in all other human things, the
law is freedom and experiment. If woman aspires to try
her hand in healing the sick, what is the justification of
that power which would deny her the trial? You think
�MEDICAL FREEDOM.
41
she had better mind her own business, and attend to her
house and its concerns; but why then do you not mind
yours, and leave her to herself? If she has not tried the
medical life, how is it possible to know what will come of
her trial? You cannot penetrate a chemical, or a fact in
anything, by thinking; you must have experiment, which
has made all the difference between the dark ages of
knowledge and the light ages. Especially in human capa
cities you must have experiment: and without freedom,
which State patronage inevitably destroys; you cannot have
experiment. True, woman may be altogether unfit for
this work, but let her try, which is the one only way to prove
her unfitness. Do not with your State sword of ungal
lantry cut her down in her first exercises, because you
think she ought not to succeed. I do not know whether
she will succeed or not, and that is clearly no affair of
mine; but J do know that if I deny her the right to her
experiment, besides being guilty of the most cowardly
meanness and unmanliness, I am denying in the highest
instance the divinely ordained and only successful principle
of all the arts and sciences — I am crushing the very
masterpiece of experiment.
In short, medical social science reposes on the ground
of medical social experiment, just as natural science reposes
upon the ground of natural experiment.
Instead then of cutting up living animals, favour by free
dom the putting together of living humanities; favour
in this way at once the highest synthesis and the highest
experiment; and be assured that if no other good comes
from it, disburdened and leisure-gifted human nature will
become the vehicle of a spirit and a fire, of a generosity
and an insight, of a thankfulness and a penetration, of a
love and of a life, before which Isis will let drop her veil,
and the artificial difficulties which have barred and frozen
out the long lost way to the positive ages will be melted
�43
MEDICAL FREEDOM.
from before our advancing feet by the smiles of nature
herself.
Bnt besides excluding without trial one half of the
human race, and perhaps the better half, from the inspired
pursuit of healing, State interference also confines the cul
tivation and practice of medicine virtually to the middle
classes. That is to say, it ordains that the genius of the
physician is only to be found in one rank of society. It
erects a property-qualification for exercising the gifts of
God in the chief of the inspirational arts supported by the
chief of the sciences. Apply this all round, and how
absurd it grins upon us. Imagine that Parliament should
insist that no painter, sculptor, poet, or musician should be
born in the upper or the lower ranks ! What a belief
in caste, and Chinese artificiality would this imply; and
what an atheistic denial of gifts, of genius, and of the
mission of Nature’s noblemen, wherever they may be.
And yet Parliament, without intending it, virtually does
all this for the medical estate, by interfering to give privi
lege to colleges of the middle class, which thenceforth
inevitably proceed by financial arrangements, and enforced
studies, to make a man first a gentleman in accomplish
ments, and afterwards to let him be a medical man if his
gifts lie that way; and to dub him so in any case. This,
too, is against social experiment, and affronts nature in her
scientific regard. It is the great source of quacks among
the poorer classes ; the said quacks being evidently persons
with some gift for medicine, but with no means of an
education.
Emancipate medicine from State-trammels,
and poor men’s medical colleges would arise, and compete
not ignobly with the other colleges. The poor could then
be attended by educated people of their own sort, at small
expense, and the masses generally would be raised by
having their own unscorned natural professions, and a new
class of bluff honest common senses and artisan ways of
�MEDICAL FREEDOM.
43
natural life and thought would be added to these noble
arts. The medical instinct and inspiration of humanity
shall stand upon their feet in the masses.
Nor, then, would medical nature be cashiered, as she
now is, of the splendid culture and chivalric honour and
insight of the upper men and women.
What Lord
Napier was to logarithms; what Lord Rosse is to astrono
mical experiments; what the Duke of Sutherland is to
rescue from fire ; what Wellington was to war; and Prince
Albert to the republicanism of the arts and sciences,
that might other lords and ladies be to practical medicine,
and the inventions which it so much needs. But make
it essentially a middle class affair, and the lower classes
cannot bring their gifts into it, and the upper classes
will not. Yet it is against all reason to suppose that
the noblemen and gentlemen of Great Britain do not
include a per-centage of medically gifted men ; and also
that the same is not true of the people. The fact that
as a rule they yield no recruits to the divine mission of
curing disease, is of itself sufficient to show that some
devouring artificiality is preying upon them; and that a
huge injustice is done to gifts for which we are heavily
responsible before God, and to our fellow men.
The
protection of medicine by the State is that artificiality
and that injustice. Remove it, and with it you begin
to remove the baneful belief—now all but universal—
that medical men can be created by culture; that real
culture can come from without, and that the nature and
gifts of the men are of second-rate importance.
Nay,
in the very act of removing it you reverse that creed,
and make the gifts primary, and set the culture in the
second place.
Will you have less culture for that?
Oh! no, infinitely more! The gifts will become then so
sacred, and the responsibility of them so exacting, that
the sharp and genial powers will raise colleges before
which the existing ones could pass no examination, but
�44
MEDICAL FREEDOM.
great and corporate though they be, would inevitably be
plucked. Where there is a will there is a way. And
the great way is natural knowledge; but the will in
its purest manifestation is only another name for the
determination of our gifts.
And now, to turn the tables, having shown the
blighting and vitiating influence of State patronage upon
medicine, there is another branch of despotism quite
of an internal kind, which deserves to be recorded and
protested against. There is the attempt to subject me
dicine, not to State law, but to scientific law; the aim,
as the phrase goes, to make it into a positive science.
The truth is, as I have stated before, that medicine
is not a science at all, although nourished and fed per
haps out of all sciences; Medicine is an Art, and an
art reposes upon a gift of God, and according to the
intensity of that gift it is called genius, and according to
its native and willing openness to the powers above it
becomes inspiration. And that art summons and em
ploys all the faculties for its furtherance; among them, all
the scientific faculties, and seeks instruction and advance
ment from them all. But because it is an unquestioning
rush of instinctive life from the man into his world and
his calling, it cannot be dominated by any rule or
principle whatever less than the love of medical good,
and subordinate^ and as a means the love of medical
truth. No doctrine or rule must ever be allowed to
invade that centre, any more than the geography of the
earth must be palmed upon the sun. If you attempt
to work it by rule, some one ambitious principle will
extinguish all the much needed others, and you will have
war first, and then inconceivable narrowness in your mind.
You will fall into sects, and at the entrance to each Mrs.
Grundy will stand doorkeeper in your soul. You will
not venture to prescribe what you know would do good,
because it is not of your self-chosen rubric; and because
�MEDICAL FREEDOM.
45
your fellows will call you to account for a breach of your
bond. You will cease to look all round for means, and
will wear the blinkers of so-called principle where the
precipices of your own and your neighbour’s danger de
mand the foot of the chamois, and the eye of the eagle.
Heaven help you, you will be accoutred for blindman’s
buff when you ought to be king of the terrible Alps.
And all for what ? that you may pretend to an exactness
which nature disowns; and may enthrone the tiny frame
of material science upon the colossal ruins not only of art,
but of faith.
It cannot be done; there are no positive sciences but
those of man’s own making—the houses which he has
built, and in which therefore he can be supreme—the
rest are all fluctuating, and so full of mystery before
and behind, so meant also for usefulness and not for ab
soluteness, that careful and humble science may indeed be
a positive ship, made in excellent human docks, but
the great, and desiderated, and unattainable knowledge
is the sea itself, and God is in that sea. The bark rocks
and floats, and the further it voyages, and the more it
moves, the less likely is it to founder in the inscrutable
deep. Let it not want to become more positive than
speeding flight can make it; let it not attempt to drop
the anchor of conceit in the unfathomable places. Let it
not dare to say of any spot in the Divine ocean—This
is mine, and here I will abide !
These matters may sound abstract, but they are of
immense practical significance, and play an important
part, for good or for ill, at the bedside. For if you find
a practitioner who has a doctrine which he considers ab
solute, and who derives his art from that doctrine, two
bad consequences will follow. In the first place, he will
set an overweening value upon the science, pure and simple,
of the case he is treating : the exacting doctrine in him
will have an unnatural appetite to be fed out of that
�46
MEDICAL FREEDOM.
science; and the regard of the cure as an end will be
perpetually confused by the regard of the science as an
end.
I have felt this so strongly myself in practice,
that I have been obliged to put it down: and to tear up
in my mind all magisterial doctrines and principles, and to
rewrite them on neutral and subservient parts of myself
in a humble and ministerial capacity. By this means,
however, I hope I am attaining to a wider as well as
exacter science in the end: a science which radiates from
the conscious intellect of cures. But in the second place
the doctrinaire practitioner will be bound, or greatly
biassed,—by his own mind; by the surveillance of his
doctrinaire patients, whom he has helped to make into
pedants; and by the medical clique to which he belongs—
not to do anything which outlies the doctrine which is
his creator. Suggestions apart from that doctrine will
tend to reduce him to a chaos. What treble fear all this
implies ! What a slender exploration of the means of
nature ! What a regard to a centre of the fancy, when
sad and bleeding facts lie calling for pity, and ought to
avail to take one quite out of oneself, and to make one
gather succour from all things. Instead of this, the first
care is to practice within the doctrine, and to use no
weapon but what the armoury of the doctrine contains.
It is true you may have the highest confidence in the
doctrine, and may believe it is a universal rule, but the
universality is only a belief, and not an established fact;
and no number of human lives can make it more than
a belief; that is to say, a probable, and in the ratio of its
probability, a growing and a useful science. Neverthe
less, you have no right to limit your powers of doing
medical good to such a belief or such a science. Observe,
it is not the science but its mastership that I impugn.
And I do impugn it, because it limits you with no com
pensation ; and because in a vast number of serious cases
it does not succeed; and because where it does succeed,
�MEDICAL FREEDOM.
47
you have ever a duty to demand a greater success, in
greater rapidity and perfectness of cure. But here again,
your masterful doctrine tells you that when you have
served it faithfully you have done enough.
It will easily be seen that all this applies with force to
Homoeopathy, a doctrine to which I owe so much; in
which, so far as it goes, I thoroughly believe; and which,
whenever the supreme end of cure and my means of know
ledge allow, I unreservedly practice. I regard Homoeo
pathy as the grandest natural and material feeder which
has yet been laid down by the genius of a man from the
nature of things into the spiritual body of the healing
arts. Yet Homoeopathy is but a doctrine, a science, and
a rule, and I will not derive medicine from a science,
or confound it with a science; on the contrary, the science
of Homoeopathy itself is a beautiful child and derivation
of an advancing medical art. Let it occupy a central,
a solar place in the science of therapeutics by drugs.
There it can subsist. But no man can do good by ig
noring any of the wide realms which lie around it and
beneath it, and which are the domain of the collective
medical mind.
I have been allowed to discover that certain formidable
diseases, small-pox to wit, can be treated tuto, cito et
jucunde, with a safetv, rapidity, and absence of suffering
hitherto unknown, by simple external applications. In
the first place, I had a powerful desire to cure my patients
well, and a dissatisfaction with the present standard of
well, in all schools. This desire in its measure is the
natural heart of healing. Then, in the next process, I
knew that Hydrastis soothes irritated mucous surfaces,
and sometimes skin surfaces, and I thought I would try it
on the face of small-pox. The only science here involved
was an acquaintance with the drug, and a little reasoning
by analogy. I tried it, and it succeeded marvellously.
And since then I have the art of applying it correctly,
�48
MEDICAL FREEDOM.
increased by the experience or knowledge of several cases.
And I have faith and confidence in its being a future
blessing to the public; a saving of innumerable healths,
and faces, and lives.
But where is the positive science in all this ? A little
good knowledge suffices for a great deal of good practice.
It strikes me that I have been as little scientific as a
skilled blacksmith who makes a horse-shoe in a given
number of strokes. Of course he knows what he is about
with great accuracy; but that is all you can say of his
knowledge. The rest is educated instinct, and excellent
smiting. He may read about iron and heat, and the
biceps and triceps muscles of his arm, in over hours ; and
he will better his mind by it, and not hurt his strong
sinews ; but the science of his art must not intrude itself
book-wise into his forge, unless as fuel, or he will soon be
a bad professor and spoil horse’s hoofs.
Take the obverse, and suppose that I had enthroned
the Homceopathic principle above my mind, and that I
had to grapple with dreadful small pox. The exigency
then becomes, to cure with a medicine which will produce
symptoms as nearly similar as possible to those of the
disease. I know no drug which will do this except tartar
emetic in one case which I have seen. I should therefore
have had to cast about through the whole of Pharmacy
for the drug in question; to reason by analogy from small
symptoms to great ones, and perhaps I should have reasoned
wrong; and after all I might never have found what I
wanted. And when I had found it, I should have lacked
precedent for applying it externally. In the meantime,
what patients unrelieved and unsaved might be waiting
at the doors of my positive science before I could throw
them open and invite the sufferers into relief and into
health ! Perforce, I must have hardened and narrowed
and thus satisfied my heart, to let such sad waiting go on.
And at the best where would be the gain to science ?
�MEDICAL FREEDOM.
49
Science is but the register of success ; and 1 should have
had no science of shortening the disease, no science of
curing the disease, no science of anything, but the worst
sort of expectancy; the science of contentment with bad
things, and the science of waiting for science. In the end,
not Homoeopathy, but the small-pox would be my king.
To obviate this I stood upright, as I have been grad
ually for some years now endeavouring to do, and regarded
Homoeopathy, and all other means and pathies whatever,
as my appointed servants, and myself as the servant of
healing. And now I had no jealousies among the servants,
because I gave no privileges to any; and I could pick
and choose from all means, regardless of the overweening
ness of science, of the sectarianism of patients, and of the
despotism of medical cliques. In short, I essayed to be
free in my art; to wait upon Heaven, and to use all
ministers and faculties in their degree of service. Feeling
the blessed power of this position, in contradistinction to
the cramp and weakness of my old one, I am in duty
bound, even against the charge of egotism, to impart it to
my fellow men.
What then, it may be asked, becomes of Homoeopathy ?
I answer that it takes its place exactly according to its
proved services, and stands upon the irremoveable foun
dation of its cures. It will be all that it ever was, the
most suggestive thing in the round of Pharmaceutical
science. Its dogmatism and its hugeness of minutise will
be cashiered, and Homoeopathy will be the stronger for
losing them. It will be girded afresh for a magnificent
servitude to the ends of healing. Its martyrs will still
prove medicines on their own bodies, but with an almost
exclusive attention to cardinal results. Its registers of
symptoms, curtailed by good sense, will be mastered by
those who court intimacy with drugs, and studied con
tinually afresh where the art of the physician requires it.
The only difference will be, that Homoeopathy will become
�50
MEDICAL FREEDOM.
enormously progressive, because it will have no authority
and no privilege, and will be obliged to subsist upon cures.
Reduced, so far as authority goes, to equality with other
medical sciences, it will become primarily ambitious of
suggesting remedies, and cease from provings which leave
out the human memory, and constitute a new matter and
faculty of absolute dust. But it will no more quarrel with
other means than the mariner’s compass quarrels with
the sextant, or the sails with the steam-engine of the ship.
Above all, mere instrument that it is, and mere instrument
that all science is, it will never go mad again, and believe
that it is the captain of the medical crew; for that captain
is the Great Physician Himself, and all His sons and
daughters in the plenary freedom of His art.
�As a record and a protest I here reprint a Letter on
Vivisection, which appeared in the Morning Star of the
20th of August, 1863. See p. 40.
TO THE EDITOR OF THE “STAR.”
Sir,— From my heart, and also from my head, I thank
you for your leading article on Vivisection in to-days
paper.
I hope and trust that through the subject of
vivisection now publicly opened, and the controversy
going on, the Society for the Prevention of Cruelty to
Animals will become affluent enough to have special
correspondents and reporters wherever vivisection is prac
tised under medical sanction. If the horror is to be, let
us know it, and let us judge of it.
If science is to be
born from the throes of animal life, let us also be duly
horrified and agonised, and suffer with the sufferers.
I have long been of Sir Charles Bell’s opinion that
vivisection is a delusion as a means of scientific progress.
Of course its results, like any other set of facts, constitute
a science in themselves ; so do the results of murder,
and so do the results of picking pockets; an exact science,
if you like; and the earlier parts of the science will of
course be subject to correction by the later; and thus
vivisection may show, and has shown, truths and errors in
the special walk of vivisection. The science of animal
agonies, like all sciences, can be corrected, eliminated, and
completed by experiments of fresh and ever-fresh agonies.
But it has been a mistake to suppose that we were in the
path of the humane sciences — in natural physiology,
natural symtomatology, or within millions of leagues of
medicine, when with rack and thumbscrew and all torture
we were the inquisitors of the secrets of animal life.
Under such circumstances nature is inevitably a liar, and
an accomplice of the Father of Lies. I know that her,
�52
VIVISECTION.
and his, very lies are a science ; but then they are not the
science we take them for, nor the science we want. They
are not mind-expanding, heart-softening, or health-con
ferring science.
Vivisectional anatomy has contributed to medicine—
meaning by medicine the healing of diseases—virtually
nothing, but false paths and wrong roads.
Morbid
anatomy has contributed marvellously little. Anatomy
has done far less than is supposed, though it keeps the
eyes of the physician’s imagination open, and enables him
to tally conditions and symptoms somewhat with parts and
organic structures. If the internal parts of the human
frame were a closed page to-morrow, so to remain for the
next half-century, and if the symptoms and results of
disease, and what will mitigate and cure them, were the
only permissible field of experiment, the art of healing
would lose nothing by ceasing to hold intercourse with the
sciences of structure and function—at all events, for a
time.
For example, I assert that the whole science of tubercle
is trivial and valueless in its results upon the curing of
consumption ; and equally inefficient in showing the cause
of consumption ; and that cod liver oil and general régime,
which have no logical or real connection with the morbid
anatomy of consumption, are the present important me
dical agencies for the treatment of that condition. And I
assert that the whole science of the vivisectional and
morbid anatomy of diabetes ; the artificial production of
it by lesions of the nervous system ; the conditions of it in
the liver, the lungs, and the kidneys, have nothing to do
with its cure, and throw no light upon its cause ; and that
the fact that in some instances it can be cured by the
Hydrastis Canadensis, the Leptandria, and Myrica cerifera,
has never yet been pointed to by any scalpel ; and is
likely to be resisted by the men of the scalpel longer than
by many others. What has the grand experience that a
�VIVISECTION.
53
certain herb or drug will cure a disease, to do with a
knowledge of the particular wreck that that disease
has left in the organisation after death?
Pathological
anatomy, except in surgical cases, never suggests cure.
Now then, sir, let us take stock in this great assize of
humanity and the healing art versus the cutting up of
live animals. Let us have tabulated statements of the
discoveries and results, and of the gain to man, which have
accrued from the introduction of vivisection. The great
facts, the benign arts that have been drawn out of the
intestine agonies of animals, can be easily stated in lines,
and columns of lines, if they exist. Let us have them.
We have had vivisection enough. Whole menageries have
been kept here and in Paris, and all over Europe, to have
their brains sliced and their bodies mangled. It has gone
on for hours a day, and year after year. What is the
stock in hand of results to humanity, to healing, or even
to permissible science?
For, good doctors, there are
sciences, and you will find it out, that are not permissible.
It would not be permissible to suspend a man or a woman
by a hook, to know ever so exactly how they would
writhe; no, not even if you were a painter.
And
therefore, I use the word, “ permissible ” science.
And I
say, that if you cannot show some mighty results, far
greater than the discovery of cod liver oil, and of the
circulation of the blood, your persistent vivisection leads
only to abominable sciences, and to the blackest of all the
black arts, the art of turning the human heart into
stone; after which the gutta serena of cruelty will soon
obliterate the poor eyesight of medicine.
Your constant reader,
J. J. Garth Wilkinson.
Brettell, Printer, 336a, Oxford street.
��
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Victorian Blogging
Description
An account of the resource
A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
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Conway Hall Library & Archives
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2018
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Conway Hall Ethical Society
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A free state and free medicine
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Wilkinson, James John Garth
Description
An account of the resource
Place of publication: London; Glasgow
Collation: 53 p. ; 23 cm.
Notes: Inscription on front page: 'M.D. Conway Esq. from the Author'. James John Garth Wilkinson was a homeopathic physician, social reformer, translator and editor of Swedenborg's works. Includes a letter on vivisection by the author to the editor of the Morning Star 20th August, 1863. Includes bibliographical references. "The pages headed Medical Freedom, appended to this Essay, formed a postscript to a small work of mine on a new Treatment of Small Pox, written some years ago [1864]" [Page [3]. Printed by Brettell, London. From the library of Dr Moncure Conway.
Publisher
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F. Pitman
John Thomson
Date
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1870
Identifier
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G5385
Subject
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Health
Rights
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<a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a><span> </span><br /><span>This work (A free state and free medicine), identified by </span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk"><span>Humanist Library and Archives</span></a><span>, is free of known copyright restrictions.</span>
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English
Conway Tracts
Elizabeth Garrett Anderson
Health Services
Sexually Transmitted Diseases
Smallpox
Social Medicine
Vaccination
Vivisection
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Title
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Victorian Blogging
Description
An account of the resource
A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
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Conway Hall Library & Archives
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2018
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Conway Hall Ethical Society
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An evening with Mr. Home fifteen years ago, and reflections thereon: a lecture at the Cavendish Rooms, London, on Sunday evening 17th July 1870
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White, William
Description
An account of the resource
Place of publication: London
Collation: 14, [2], p. ; 22 cm.
Notes: Printed by Thomas Scott, Holborn, London. Extracts from reviews of the author's work 'Emanuel Swedenborg; his Life and Writings' on unnumbered pages at the end. From the library of Dr Moncure Conway.
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James Burns
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1870
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G5177
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Spiritualism
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Conway Tracts
Spiritualism
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^88i&c--^
' '-'' wf
.
207
,__Jfcs£j adobe, and
boasting of but one story, of course;
but it is not every one in Arizona who
can build a house with four rooms,—
if the doors do consist of old blankets, and the floor and ceiling, like
me walls, of mud.
A discharged soldier kept the station now—-a large yellow dog his
sole companion. The man slept on
the same bed that had borne Hen
dricks’s corpse, and the cudgel, with
the murdered man’s blood dried on
it, was lying at the foot of it.
“And where is his grave?” I
asked, as we stood in front of the
house.
The man’s eye travelled slowly
over the desolate landscape before us.
There were sand, verde, and cactus
on one side of us, and there were
sand, verde, and cactus on the other.
“Well, really now, I couldn’t tell.
You see, I wasn’t here when they
put him in the ground, and I have n’t
thought of his grave since I come.
Fact is, I ’ve got to keep my eyes
open for live Greasers and PacheIndians, and do n’t get much time to
hunt up dead folks’s graves! ”
CADENABBIA.
BY H. D. JENKINS.
otel belle vue, May 22.—
not that enough ? Not the whole mar
ffllave been sitting at my win- shalling of the nightly host could give
surer
dow to-night, half living in the pres tokens of a bending over all.
ent, half wandefrng in. dreams. The The mystery of misery, the burden
of sin, a little mirth, two lights dimly
lake stretches OU't black before me;
beyond this the.'black hills shut out twinkling above, —that is the picture,
the farther world; and the scarcely less and under it we will write “The
KHffilmlouds hide the heavens. From World.”
the opposite shore, where the few
I hear the bells ringing from unseen
lights of Bellagio alone relieve the bell-towers along the shore and up
darkness, the music of a band is among the hills. They are calling us
wafted across the waters of Como. to midnight prayers; — that is a good
Now the strain is no louder than the use to make of midnight, a midnight
voice of the spring in a lone pine — with two stars !
The bells have ceased, the lights
now it throbs and pulsates and whirls
until I feel it in all my blood. When are out, and the music is hushed at
the wind is favorable I catch the faint Bellagio; but the stars shine upon the
rhythm of distant feet, the sound of sleep of the world, as they shone upon
“dancers dancing in tune.” So we its dancing and its praying.
live and love, — the black earth and
A/hy 23.—I was busy in my room
waves, the hidden heaven, — in the
centre an hour of music and of danc- all the fore part of the day, to-day,
k jng;—a short joy that wearies and but toward evening I walked out with
palls, a darkness measureless and im- a friend along the western shore. (Cadenabbia is on the west of Como,
B^petrable.
As I look up there are two stars that about mid-way of its entire length.)
have broken through the clouds. Is We must have walked several miles
H
�208
CADENABBIA.
-V EM ARCH-,
up the lake and back. The hills on
and lakes, he mistakes- every hour of
the side where we were rise sharply
sunshine for a summer/? The mornffrom the water’s edge to a height of a mg was so bright that we were in
thousand feet. Two or three miles
haste to have a row. We secured a
from the hotel the road is overhung very egg-shell of a boat, and pulled
by their precipitous walls. The road briskly for a little chapel on the oppo
itself is never more than a stone’s
site shore. Everything promised well
throw from the lake, and frequently is on the start, but when we had reached
built its own width into the water.
the middle of the lake the raw chilly
The eastern shore ran raggedly winds from the north spoiled all our
along, clothed with fresh foliage from
sport; one of our fir oars snapped off
base to summit, while here and there
close to the row-lock, and we returned
majestic snow-peaks lifted their white
to wharf in front of the hotel, feeling
heads behind and above the shore
somewhat crestfallen.
hills. Monte Legnone, far up the
Once again on shore, we deter
lake, stood royally against the blue
mined that the day wh ichj^agfelyad,
sky, guarding with silent fidelity the
for rowing must ■Be.-.J.u&t.
gateway of the Spliigen. The ter climbing. We hadseen'what'^2
races, gray with olives, green with thought was a convent far up on i^e
mulberries, and tremulous with vines,
mountain overlooking CadenabLa^^;
were vocal with the voices of children
and yesterday had speculated mucli J
gathering leaves for the silk-worms,
upon the whys ancmVvnercfores. of its
or watching the browsing of the position. It seemed a good time now
goats.
to investigate this matter. Our fiasco
The water in the lake was clear and had only lost us an hour; there was
beautiful. Looking at the pebbles
time and to spare.
forty feet below the surface, one
Our ideas of the route to be pursued
seemed only to be looking through a were grandly indefinite; but we-took?*
denser atmosphere. But as the sun
the only road l^ding'joff.S^d back
passed westward, the shadows black the shore road* To 'our amazement/ '
ened and deepened the lake, until all it brought us tix /CadenaiDbia'/p.r'oper^p
picturesqueness was lost in the horri Somewhere back of a hillock we found
ble. Where there had been ripples
it; — and the very antipodes of the“^
and laughter, with all the changeful
Cadenabbia of the Hotel Belle Vue it
hues of the sunset, there was now was, albeit within hail of the voice.
only a sobbing along the foot of all We had heretofore supposed that our .
the hills, and a wide, yawning dark hotel and its dependencies comprised
ness, as the mouth of hell.
the town; but back of that hillock
We walked rapidly home, preceded lay the aged, squalid sire of this aris
part of the way by four peasant girls,
tocratic scion. Of all Italian villages
who were singing some rustic song in it is the dirtiest, the foulest, and the
a minor key. They carried all four crookedest. ^We were in its streejfeg^p
parts, and wer$ admirable in harmony before we fairly knew it; and once in,
and time. Undoubtedly the unknown we bade fair never to get out of'it?'■ r
tongue and the gathering gloom added The whole village cannot cover moreT^
much to the weird nature of their than two or three score of acres/$®jr
music.
it has grown on so original a plan
that each street is endless. Another
May 24.—To-day we were out im unfortunate peculiarity of the town
mediately after breakfast, by ten
is that the houses are built with their
o’clock at latest, upon the lake. back part before them; — at least so
When one comes from the,scorching it appeared to us. After stumbling
Lombardy plains to these mountains helplessly up and down and around
�f»J
1
CADENABBIA.
-tts, roughly cobbled alleys until about
ady to sit down and wait for the
wn to get sober, a Deus ex machina
the person of a small boy appeared
sddenly before us. Ragged, bareoted, almost bare - headed, sunirned, somewhat tattooed with varits shades of dirt,—he took us captive.
y some intuition he had compremded our purpose, and motioning
us to follow, he led us by a sort of
rk-screw passage out of the village,
to the fields overlooking it and the
ke beyond.
gQa,U^^uy';'jpfl~grfinage hung
far above Us, like an
i
Q l^estiyO^ir youthful guide was
C '‘j FyfAftiiliar:withthbyay. The
once a time when the feet of penitent
hardly
< ' rustics had marked this way more
without assistance.
, surely. Had this day that there was
We could well believe naught to tell
us^b”t die same old story of the
Eclipse ofJFaith£-^-r^rq
1
""" ’An hour’s steady pull brought us to
the miniature plateau on which the
church stood. It was of the type
A common ijhjt$eb co bitty districts of
Italy; —an- irregular mass of buildings with a squqrp bell-tower, built of
’ rough stones that were smoothed over
with stucco. The doors stood ajar,
the windows were broken and gaping.
There were two or three sombre
rooms, wherein some hermit priest
may have drearily watched out the
hours of night and day; but now the
whole was tenantless and forsaken.
The chapel, floored with coarse red
brick, -contamedrhalf a score of hardwood benches,’-.’The altar was cov1 ered with a soiled, faded, and dusty
$ cloth. Above the’ altar, and behind a
I frame, stood a huge waxy doll in an
elaborate blue sitk~dress, properly beflounced, and crowned with a crown
of tarnished gilt.
A dozen vases
perched here and there held up as
many bouquets of paper flowers, con' sisting chiefly of brown roses.
We passed behind the screen that
209
we might examine more closely this
forlorn representative of her who was
Blessed among Women. And here we
saw that, whatever might be the faith
of to-day, it respected the veneration
of yesterday; for from neck, breast,
arms, and hands, depended the offer
ings of the past. The cheap jewelry
of rustics bedizened the whole front
of the image.
Brooches, buckles,
ear-rings, and finger-rings, dangled
noW'where they had first been hung.
Amohg uhe Others j^^re two finger
rings of solid gold, — who may say
bow greatdfe tempwon to the half
starved village below ? We watched
our little bandit of a guide to see
with what sorriof feeling he might re
gard these, perhaps the richest trea
sures his eyes had ever rested upon ;
but although he ransacked every nook
with the utmost nonchalance, he did
not appear to have any more thought
of coveting these sacred offerings than
of coveting the stars.
Perhaps a
man’s life would notFhave been as
safe here as the Virgin’swings.
Just off from the chapel was a little
sacristy, scarcely larger than a closet.
No robes, ewers, chalices, or crucifiKes appeared, but then-room was
multitudinously hung with votive of
ferings that could not find place about
the Vragjin. They were rough paint
ings in oil, averaging about eight
inches by ten in size of canvas, and
unframed. Here was a man falling
over a precipice; here one thrown
from a horse; there aayoman knocked
down by a run-away; and so on
through the long possibilities of acci
dents that “flesh is heir to.” Several
were of little children enduring all
imaginable bangin^-about, while a
few represent pallid invalids lying in
their beds. In some the Virgin was
seen looking down from the left up
per corner; in others a hand was
warding off the impending evil; and
in yet others the saved or restored
were kneeling in reverential thanks
giving before Her in whom they had
put their hope. So we saw by these
�210
CADENABBIA.
rude memorials of gratitude and de
votion that the old pathway to La
Madonna di San Martino had not
been worn wholly by the feet of sor
rowing penitents.
We lingered in the little lonely old
church with a growing fondness for
its “short and simple annals of the
poor;” and when at last we did con
sent to leave it, we carefully closed its
one-hinged door, and even found
means of stopping up one or two
broken panes of glass, that the storms
of the mountain might have less free
access to the place made forever sa
cred by the love and worship of past
days. Then, taking a last look through
the mended window at the blue eyes
and dusty curls of its mute custodian,
we went around before the church and
sat down upon the edge of the terrace
whereon the church is built. This
plat, scarcely more than four rods
square, has at its back a perpendicu
lar wall of rock several hundred feet
high; and so steep is the ascent to it
that it almost appears to overhang the
lake. But here on this miniature shelf
hung between heaven and earth, Na
ture had not forgotten to do honor to
the consecrated ground; for the
mountain-grass had carpeted the ter
race with thickest velvet, and the
birds had dropped here and there the
seeds of those lilies that He loved.
One or two horn-bells gave their
mute sympathy and encouragement
to the bell that had hung so long si
lent in the weather-beaten campanile,
and a columbine growing in an angle
of the wall seemed as if endeavoring
to hide an unsightly hole that time
had eaten in the stucco of the tower.
Below us the lake lay shining in the
sun, its three branches distinctly visi
ble from this height. Half-a-hundred
miniature sails were scattered about
on its surface; the white villas along
the shore gleamed amid their groves
of chestnut and olive, and the peaks,
“ shelved and terraced round,” showed
many a black-roofed cottage and lowly
chapel. It was only when the rocks
[MarcT
behind the church threw over us thchill of a shadow, that we could persuade ourselves to bid good-bye to
San Martino and its outlook, and to.
retrace the steep and winding way
that had led us thither.
May 25.—To-day we took the little
steamer that plies upon Como, to the
north end of the lake. The pano
rama of mountains, snow-peaks, cat
aracts, villas, villages, and ruins, is
one of surprising beauty. On our re
turn we stopped at Rezzonico, nin®
miles from Cadenabbia, and walked
from there home. The road wound
around crags and through vineyards!
now skirting the water’s edge, now
hundreds of feet above it. But with
all this beauty, in Italy one must
needs see something that is disgust
ing and horrible. On the edge of
one village we came upon their burying-ground, or Campo Santo. It was
walled around with heavy stonig'X’M'
the soil could not have covered the
solid rock by more than five or six
feet, possibly by less. /' To enlarge
the enclosure had- perhaps never oc
curred to the mind of any; sb the
only resource when the place was
once full was to dig up a skeleton
every time room was needed for a
corpse. The result of this process,
long continued, was a double or triple
row of skulls all around the foot of
the wall. Some who perchance had
been in special honor in their day,
had a niche scooped out of the wall
wherein their skulls sat grinning!
a mocking commentary upon the
world’s gratitude and remembrance.
There was an old church near by,
with cracked walls and leaning tower.
We peered through its dirt-encrusted
windows, and saw the last restingplace of its many priests. One side
of a room, that might once have been
a sacristy, was covered with rows of
square pigeon-holes, and in these the
disjointed skeletons were stored away,
the skull to the front, and this surq
mounted by the priestly cap that had
�1870.]
CADENABBIA.
I been its owner’s badge of office.
Some of these Caps had slipped jauntily over on one^side, and gave to the
eyeless, tongueless crania a knowing
look and the appearance of a ghastly
leer. We could almost imagine that
tjfey winked at us and were ready to
offer a joke on their past and present.
We were well content that Provi
dence had never “cast our lines” in
tjhgt place, except as tourists.
■^iy/27. — Hitherto our rambles had
been mostly to the northward; but to
day we turned southward, following
the shore road for two or three miles.
This is the most fashionable part of
the lake, and presents nearly a continuous line of country-seats and
I pleasure-gardens. We had visited
the best of these in odd hours, but toht dM^haji set out for a good half-day’s
tramp. So we passed on through
and across the promontory
of Blbianello. Perhaps three miles
from Cadenabbia we found the road
we were looking for, one turning off
to our right and leading up the sloping and well-wooded mountain that
here rises from the lake. We had
heard that well up on this mountain
was a church built by the neighboring districts in gratitude for delivery
• from some pestilence. It of course
was Predicated to the Virgin, and
called, in commemoration of its inMaria del Soccorso. We
had »ot been long upon this branchroad before we knew that we were to
be well repaid for our walk. It led
us (Erectly to the forest—a forest of
grand old trees and the freshest foliage. The day was bright, cool and
bracing. The chestnuts were in blossom, and wild flowers in abundance
f grew on either hand. The road,
though apparently built only for an
approach to the church, was solidly
i constructed of stone and in good repair. Presently it began to ascend;
. and then we found that winding in and
,out, zigzagging upwards, it brought
jus every few moments to the edge of
I
’■ ’ ■
''T
211
a picturesque ravine which cleft the
mountain side. This little valley was
a very gem, broad enough at the bot
tom to give room for toy-like grassplats, filled with the music of running
water and the mimic thunder of cas
cades, and checkered with sun and
shade by reason of the trees that
partly shut out the day. At one
point, half-way up, we were content
to forget aTl else and enjoy the pros
pect. Lying prone on a bed of moss,
well sheltered by a noble chestnut,
we looked across the ravine and its
water-falls up the bright shining lake
for miles and miles.
. But when we gave our attention to
the matter more immediately at hand,
we found ourselves ascending one of
the most curious of the many Cal
varies of Italy. Beginning nearly at
the foot of the hill was a series of
fourteen chapels. They were from
twelve to twenty feet square, built of
stuccoed stone, surmounted by a tile
roof, and lighted by grated windows.
In each, life-sized figures of wood or
terra-cotta (we could not surely de
termine which), represented some
scenes from the New Testament, en
tableaux. Beginning with the Annun
ciation, they carried the Wondrous
Story on to its completion in the Res
urrection. In the Annunciation there
were the angel visitant in white robes,
the kneeling maiden, the burst of
glory above, the beauty of the white
lilies below. In the Nativity no part
of the humble details was lacking.
There stood ox and ass and foal
looking down into the manger where
the Babe was lying. As we drew
near the close of the scenes, the fig
ures increased in number and in dra
matic arrangement. In the portrayal
of the Crucifixion scenes there must
have been forty and fifty figures in
certain of the chapels. There were
men on horseback, men carrying lad
ders, soldiers with lances, and slaves
with the instruments of torture. True
to the poetic instinct that is in the
humblest artist, all that had a part in
�212
HEROICS.
the cruelties of the trial, torture, and
death, were almost apish in their ugli
ness; but contrary to the “unities”
of art, the leading actor in these
wickednesses had a goitred neck that
must have been modelled from some
poor Swiss rather than from a Syrian.
On our return we had the curiosity to
count the figures in all the chapels,
and found the total to be no less than
two hundred and fifty.
The church itself was a spacious
and somewhat stately building, now
in charge of a family of peasants.
The estates which once supported it
having been confiscated by the gov
ernment, its church mice were starved
out. There appeared to have been
no service in it for some time, and we
judged from the words of its custo
dian that it had somehow fallen un
der the ban of the state. A few of its
relics were displayed, one of which,
an amber crucifix eight or ten inches
in height, was an exquisite bit of ma
terial and a real triumph of art. The
x
[March,
embroidered robes, though handled
by our peasant friend with much care,
did not greatly impress us, remember
ing certain pontifical garments we
had seen elsewhere. But the crown
ing glory of the Madonna del Soccorso was the Madonna herself, a
short and somewhat stumpy doll in
the inevitable blue silk dress, with
wax cheeks, considerably darkened by
thumb marks. This we were assured
was “multo miracnloso" — a great
miracle-worker; but not having any
particular occasion for a miracle at the
time, we did not test the accuracy of
our friend’s information. So we gave
him a liberal fee, bade him Intono
giorno, and walked leisurely back to
Cadenabbia, watching the sunlight
creeping up the hills to the east of
the lake, and reaching the Hotel, dpiner, and rest, just as the last rays^f
the sunset were reddening the mouh tain-tops above the terraces of Bel
lagio.
HEROICS.
UT of the darkness and into the light,—
Battling with wrong and upholding the right;
O
Up from the depths of our mis’ry we rise,
Into the realms of His joy in the skies.
God gives us strength, and its use keeps us strong;
Only its disuse and misuse are wrong.
Up with the banner!—the struggle begin I
Labor is virtue, and idleness sin.
Muscle’s a blessing, and weakness a curse;
Strength is a fortune, and health is the purse.
Brawn is not shameful, and swarth is no ban;
Brains are not colored when cheeks become tan.
This is the measure of manhood in men,—
Victory won with a sword, plough, or pen.
J
01
�
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A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
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Cadenabbia
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Jenkins, H. D.
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Place of publication: [California]
Collation: 207-212 p. ; 24 cm.
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Conway Tracts
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Text
VOL I., No. 3.—JULY, 1870.
CHRISTIANITY —LECTURE BY WENDELL PHILLIPS.
The Sunday afternoon course of
lectures at Horticultural Hall, in
Boston, was closed by a lecture by
Mr. Phillips, entitled, “ In Chris
tianity, no Substitutes, and no Mus
tering out.”
I choose this subject, said Mr.
Phillips, because there seem to me
to be very many grave issues, critical
and important questions, looming
over the horizon, which the purpose
and intelligence and virtue of the
community are to grapple with in the
next ten or twenty years ; and it be
comes every man interested in the
prosperity of our civil -government, or
in the purity of our social state, to ex
amine as accurately as he can, and to
bring forward as fully as he may, all
the reserve forces of social science and
religion which can by any possibility
help us to deal with these great ques
tions.
It seems to me that we have
reached a certain epoch in the deve
lopment of our social theory. In a
certain rude sense, we have come to
the end of what may be called the
mechanical philosophy of social sci
ence. We have put in train at last—
if we have not accomplished, we
Vol. 1.—9
have put in train—all the great prin
ciples which underlie the mere me
chanical civilization of to-day. We
may expect more in quantity, but we
have no right to expect any thing fur
ther in quality, unless we invoke some
new elements. Social science is a sort
of wise selfishness ; it is an enlighten
ed selfishness. It sets on foot the great
principles which mould human na
ture, which protect one man in his
rights, and unfold the capacities in
another; and to a great extent our
form of society and our form of go
vernment have perfected these. We
are tending—if we have not reached
wholly, we are tending—to the go
vernment where, as freely as possi
ble, every man is left to the exercise
of his own powers. We have flung
away the narrow and faithless curbs
which, in former times, a timid disbe
lief in human nature afflicted the
world with. If you trace the civiliza
tion of three hundred years ago—five
hundred—it is a civilization of timid
ity. It seems to have imagined that
man was a wild beast; that God cre
ated him utterly unmanageable, with
nothing inside his own nature that
had any tendency even to make hi1U
�130
Christianity—Lecture by Wendell Phillips.
a useful tenant of the powers and
body God gave him. The conse
quence was, that education, and
wealth, and strength—otherwise go
vernment—busied itself entirely with
keeping this unmanageable, untrust
worthy wild beast in curb ; piled all
sorts of obstacles, burdened him
down with all sorts of restraints;
imagined that government was never
perfect while this man was out of
leading-strings — this wild beast.
Gradually, very slowly, after the
lapse of centuries, men woke up to
the idea that there was something in
human nature itself that could be
trusted. The border chief of the
Rhine, when he set up his castle and
plundered every passer-by, imagined
that that was the only way in which
he could make use of his fellows—
had no idea except absolute compul
sion, with no consultation of the
other party to the bargain. He gra
dually found that if he placed his
robber hand too outrageously on the
traveler, the selfishness of man would
devise another way, instead of pass
ing under his bridge ; and so gradu
ally he consented to levy a well-recog
nized toll as a sort of compensation
for the privilege of his road and the
safety of his neighborhood, over
which he took care. That remained
awhile, still compulsory—a tax. Fi
nally, one day, civilization woke to
the idea that, after all, a free road,
welcoming every body, and every bu
siness, and every kind of occupation,
¡through it, had within it finer and
richer sources of prosperity for the
¡rich and able who presided over that
section, than any compulsory tax.
That is, at last, taking off the iron
curb, the man trusted his interests to
the mutual advantage of himself and
his neighbors. That is modern civi
lization, grown up very gradually.
Social science affects to carry out
that principle to its extremest result—
not to force, but to win, not to put a
curb outside, but a motive in, to con
sult the laws which God originally
laid down for the government of
mind and of matter, putting yourself
in a line with which, you are certain
that they are safe, and gradually
learning that they are the most pro
fitable.
Here is the laboring mass of
men, two thirds of the race—three
quarters of the race—the men that
wake only to toil, lie down only to
rest. We had an idea that we could
preach them into morality, that we
could sermonize them into thrift, that
we could bring to bear upon them a
certain weight of example, moral in
fluence—all excellent—all with a
certain effect. But that method
lacks behind it the motive principle.
Lord Erskine said once that all
the machinery of the British govern
ment was only a cumbrous arrange
ment to put twelve honest men in a
box. If I were to define our state,
I should say that commerce and
sovereignty, and State governments
and nationality were only a cum
brous machine to put an indepen
dent, an intelligent, and a well-pur
posed man at the side of a ballotbox. That is the final result, the
sheet-anchor, the nucleus of the civil
government under which we live.
We have tried pulpits; we have
tried journals ; we have tried all
sorts of outside moral influence. So
cial science says to-day, “You must
now begin at another point; you
must give that man so much leisure
that his moral and intellectual na
�Christianity —Lecture by Wendell Phillips.
ture will wake up to a comprehen
sion of his relations. Again, you
must give him such a fair share by
some arrangement of mutual profits,
resulting from skill, and capital, and
labor—such a fair share that he shall
feel constantly that he has no wrong
done him. You must put him into
equitable relations, according to his
own consciousness with things about
him. You must make him feel natu
ral—not only give him what is just—
you must awaken his nature to such a
comprehension that he must see it
to be just. And in that conscious
ness of justice, and in that opportu
nity of development, you restore the
man—and in the man the mass—to
that relation to our own day which
makes him the stable corner-stone of
civil institutions like ours.”
Look at the city of New-York.
You can not govern it; it is an in
famy to our civil theory. The native
American gives it up. The foreign
Tory points to it as the cancer, as the
complete reply to the Declaration of
Independence. Europe says to us,
“ You have a very good theory; it
sounds excellently well; it appears
perfect on paper. We see that it
grapples with the problems of small
towns and sparse population; but
you have never yet governed half a
million men gathered into one mass.
You have never yet grappled with
the problem of bringing under selfgovernment half a million of men
with the natural amount of crime,
and property pandering to crime,
always to be found, inevitably to be
found, in such an aggregation.”
Well, we have tried all sorts of pal
liations, of alleviating influences, and
yet to-day there is not a great city in
the United States that is not govern-
131
X
ed by its criminal classes, whose civil
machinery is not each year set up
and in the popular phrase “ run ” by
its criminal classes.
In every community, since history
scrutinized it, you find two classes
of men, the conservative and the pro
gressive, the timid and the bold, the
satisfied and the unsatisfied, the
man that never looks with any com
fort on the new moon, out of regret
for that venerable institution the old
one, the man that is never satisfied
unless there is a change every week—
inevitable differences of mind. In
dispensable also, because they seem
to be the methods by which God lifts
forward the race. Between these
two honest, perfectly honest, ideas,
stand ever, in a great mass of a mil
lion men like New-York, or a quar
ter of a million men like Boston, five
or seven thousand men interested in
the vices of the community. Behind
them some portentous array of capi
tal pandering to their object. Two
hundred millions of dollars in the ci
ty of New-York interested in drink ;
seventy millions in the city of Bos
ton. This solid square has no
ideas that are not common—ideas
that have an object. With iron con
centration, under keen resolution,
like the solid square on which Well
ington leaned in the centre of Wa
terloo, they hold both the sides, and
the result is—it could not be other
wise in the present arrangement of
civilization ; it is nobody’s fault—
they dictate the civil arrangements
of the state. They must control it.
Neither the one side nor the other can
afford to disregard them. The best
man in either rank is not available,
if he has eyes so wide open that he
can see the crime purposed by this
�13 2
Christianity—Lecture by Wendell Phillips.
central power. Now you may talk,
preach, sermonize, as long as you
please. Until you bring some new
element into line; until you lift the
masses of men from subjection to
this temptation, you can not make a
state; it is impossible. I affirm in
all sincerity that if there is no states
manship in this country that can
deal with the great question of in
temperance, except as it has been
dealt with, the statesmanship of this
country must surrender the govern
ment of great cities to a despotic
theory; it never can grapple with it.
The only remedy is some remedy,
for instance, that takes up the labor
ing masses of men, and lifts them
into an intelligence, and a purpose,
and a disinterestedness, and a devo
tion, that shall be superior to this
temptation. If you can find it in
the labor movement, well; if not, find
it elsewhere—find it you must, or give
up the theory. Take another kin
dred vice—take the social evil, as it
is called, of great cities—the immo
rality of the sexes. We have dealt
with it in every form for a thousand
years; we have marshaled against
it science and morality, shame and
civilization, and it lifts its head as de
fiantly, spreads its toils as deep and
as wide as ever, and, as Macaulay
says, “ The influences of these social
vices are, that on ordinary occasions,
in the common years, they demora
lize a large mass, which skulk and
hide themselves at those times from
the notice of society. But in critical
moments they emerge, and in the
hands of bad men are forged into
weapons to beat down order.” Now,
we have done every tiling in the
world but one. We have sacrificed
money, and effort, and influence.
At last, social science says, “ I will
establish a breakwater, I will get a
motive inside the lines. The fort
shall betray itself. I will open to
woman so wide, so profitable, so di
versified a field for her exertions that
all the rewards and luxuries of socie
ty shall be as fully and as promptly
within her reach as they are with
in the reach of her brother. I will
take this curbed energy which frets
against its barrier, and I will give it
free course. I will take these chill
ed and dwarfed powers ; I will awak
en them into full activity, and they
shall in their turn dwarf the animal
propensities.” Man lifts himself by
ambition, girdles the globe with his
commercial enterprise, takes the
finer and larger powers of his brain,
and with them grasps the possibili
ties of his powers, and in their pre
sence all mere bodily temptations
chill and dwarf into comparative in
significance. On the contrary, the
other sex, once fallen, have no such
resource. Ninety-nine Vermont boys
out of a hundred, if you will give
them the first opportunity to achieve
the great prizes of life, will disdain
to steal. Ninety-nine women out of
a hundred, if you will put within
their reach the honors and comforts
and luxuries, the travel, the oppor
tunities, the wealth, the world, as free
ly as for their brothers, will disdain
to gain them by vice. (Applause.)
Social science says, “ I will still con
tinue the efforts of Christian exhor
tation ; I will melt away opposition
by entreaty; but, at the same time,
I will take from under this vice the
large and lavish opportunity that it
has in the prejudices of society.”
Social science says to you, We don’t
want your dollar; we don’t want
�Christianity—L ecture hy Wendell Phillips.
your earnest effort; or rather, yes, we
want them, but we want something
else. We want all that, lay it libe
rally on the altar; but what you
must lay there liberally also, if you
would grapple with this great evil,
lay your prejudices there ; lay your
disbelief there ; lay your narrow, big
oted, contracted, bald, mechanical
attachment to old theories there.
You have given us your gold ; it has
done its utmost. Give us now your
ignorance. Give us now your anta
gonisms. Stand out of the way.
So we go to politics. The range
of our political life is all low, dis
honorable. If I were to use the pro
per phrase of olden time, I should
say that in the caucus of American
life there never yet was seen the fla
vor of a gentleman, with his delicate
sense of self-respect, the keen, vivid,
fastidious spirit of modern honor to
which we give the name—we used
to give the name—the “ spirit of a
gentleman.” The god of the caucus
is availability. No matter what the
means, if you compass the end. Sink
the method out of sight, no matter.
The god of our social life is honor,
an indescribable, an impalpable
something that exacts fastidiously
the utmost self-respect, and says to
the man that travels as far as he can
guarded by a statute, “You are a
foolwhich says to the stupid bigot
that does even what the church
allows him, “ You are a criminal.” It
arraigns both before its tribunal, and
says, if you hide yourself behind the
law, or if you shelter yourself even be
hind church organizations, we remind
you that the delicate sense of pride
and honor which lives in social life
cries out to you, “ We condemn you
for a thousand things that both al
133
low.” Where did you get this socie
ty ? We got it by taking man and
woman, and linking them together
according to the laws of God, and
that is the result. Now, there is no
other force left for society or for po
litics, except to bring in this reserve
power of womanhood. Put yourself
into line with that law of God which
has given us modern civilization •
lift the caucus to the level of the
parlor. It is one of the laws to
which social science tells you to lend
your attention and sacrifice your pre
judices in order to bring in this new
force. I don’t care what you think
of it, I tell you in front of us lie the
great questions of governing cities,
dealing with intemperance, grappling
with immigration, understanding the
putting on its feet the great question
of labor. I want every moral and pu
rifying force known to the nineteenth
century; I don’t care where I get it.
If there is any thing in womanhood,
I demand it, because the country is
sailing close to the wind. The seas
are high, and rocks are on each side.
The best statesmanship of the day is
confused and doubtful. The immi
gration of the surplus of four hun
dred millions of Chinese has frigh
tened yonder republican Senate—
one half of it—out of its faith in the
Declaration of Independence. I am
only asking you, to-day, as republi
cans, to consider the weapons you
have got to fight with.
Now, that is all social science.
It is all wise selfishness. It don’t
teach religion. It don’t begin even
to approach the hem of the garment
of moral and religious reform or pur
pose. It is nothing but a prudent,
wise, cautious, intense selfishness,
which undertakes to make these
�134
Christianity —Lecture by Wendell Phillips.
streets safer, free speech a possibili
ty, progress probable, and republi
canism perpetual with this forty mil
lions of people. What I want to add
to it is a second and a much higher
lesson.
Let us take Clarkson or John
Howard, as an illustration of this
higher lesson. A hundred years ago,
Clarkson represented the thought
that there ought to be in the civiliza
tion of ages no distinction of race ;
the black man should be as good as
the white. It has taken a hundred
years, and it is not yet accomplished.
All over the islands, far down into
other continents, it is not yet accom
plished. The Saxon race has mea
surably accomplished it. We boast
that we have a Christian civilization,
and yet it has taken a hundred years
to incorporate measurably into the
thought, and habit, and law of a
Christian race such a self-evident
proposition as that. Why was it? It
seems to me it was because it was
left for one man, and then a dozen
men, and then a hundred men, and
then a thousand men to represent the
effort. Nobody denied it, no intelli
gent person ; nobody denied that it
was a Christian tendency. Nobody
doubted that it had within it the in
spiration and the purpose of really
a Christian idea—nobody. But it
was left to a certain agency, was left
to a few men, was left to a compara
tively small minority to fight it out, to
represent it, to enforce it, to argue it
to the rest of the world. Now, my
idea is—and this is my text this af-.
ternoon—that in a really Christian
civil ization, when such a man as John
Howard, or such a man as Clark
son appears, we have a new thought
inspired of God. It would have been
natural, and it ought to have been,
that all that considered itself Chris
tian, instead of being engaged in a
hundred different ambitious and sel
fish channels, should have turned a
fair share of its attention, not by de
puty, but in person, not by substi
tutes, but actually, toward the imper
sonation and the defense, the ad
vancement and the realization of
that idea. Had there been any re
cognition of that duty, it would not
have taken twenty years to get it ac
complished ; that is, the only thing
to have dealt with would have been
the ignorance—nothing else—of the
surrounding community.
And it
would not have taken twenty years to
do what now it has taken a century
to accomplish. I claim, therefore,
that in a truly Christian civilization,
no man has the right to devote his
life to study, to art, to money-making,
to material development. There can
not be a Christian scholar. There
can not be a Christian millionaire—
it is a contradiction in terms—in the
circumstances of the day. If the re
sponsibilities of man and his duty are
fairly multiplied into each other, it is
not possible. I don’t mean to say—
understand me—that there can not be
luxury. The stately palaces of Fifth
Avenue are not what I am attacking.
There will be just as stately palaces,
and just as gorgeous—but there will
be a thousand instead of one. But
there never will be one of them—not
one will ever lift its marble walls from
its foundation, while there is the filth,
the demoralization of Five Points
within half a mile. It will come in
due time; it is all before us. The
race has never reached yet the
luxury, nor the refinement, nor the
splendor, nor pomp which its ultimate
�Christianity—Lecture by Wendell Phillips.
development will accomplish. I don’t
war against that. I only say that
while there are such influences to
grapple with, a Christian man never
can turn his energy, his disciplined
and trained intellect and skill toward
the rolling up of forty or sixty mil
lions of dollars. I claim that from
the very moment of his adult life he
owed so much of his waking hours
personally to his fellow, and then
that iniquity would not have been
possible. I do not want his wealth;
I want him. I do not want his
contributions; I want his counte
nance.
Now, I will carry you up to the
legislature, perhaps to-morrow, and I
will show you a code of laws applica
ble to wine. It is infamous. I will
take you down into the byways of the
city, and I will show you here and
there perhaps a score of standing and
terrible instances of suffering. You
shall listen to the story until your
heart bleeds, and every word shall be
true, and every technical objection to
a remedy brought by lawyers and
business men shall be sound honest
opposition. It can’t be otherwise:
every one of them. I will walk
through the streets of this city, and I
will show you perhaps one hundred
instances, and we might count up
more than one hundred instances, of
extreme suffering, of terrible agony,
of absolute sacrifice of wife and child
to the law; but there it stands on the
statute-book with one hundred men
working against it. The legislature is
full and the community is full of
heedlessness ; one is making money,
another is studying Greek sixteen
hours a day; another is finishing a
picture that shall rival Raphael’s ;
another is writing poetry whose me
135
lody and pathos shall touch our
heart; another is planning a machine
that shall carry a million of men
twice as fast as the railroad and
twice as cheap; and you say to every
one of them, Here is a case of atro
cious suffering. “ Well,” they say,
“ undoubtedly, but the general rule is
good, the general law is all right;
this is an exceptional case; in the
average, society is wise.” I say,
Christianity knows no average of in
justice. I don’t want your general
laws; I don’t want your atheistic
Lord Coke telling me it is better a
law should be certain than that it
should be just. I say, in the pre
sence of the New Testament, every
human being is sacred and infinitely
precious. And the intelligence, the
sagacity, and the Christianity of this
community, instead of building more
railroads, painting more pictures, and
piling up more millions, is bound to
find out a way by which this general
law shall not result in individual
agony. (Applause.) I don’t believe
in general averages ; I don’t believe
in grinding up ten men in order that
nine hundred and ninety may be very
happy. I don’t believe in a general
rule that may be good, and may be
bad ; and in the mean time there are
one hundred terrible sufferings. What
I allege is, that Christianity has no
right to be making money, getting
wfise, and getting refined ; art and
the other achievements of the human
intellect are all good, I have nothing
to say against them ; but I had a
mortgage on you before ; you were
bound to me before you studied
Greek ; I have a mortgage on you in
the name of your Creator, and the
mortgage is that suffering brother
who does not know how to walk.
�136
Christianity—Lecture by Wendell Phillips.
Let us take another illustration.
There are some children ; they are
wandering through the streets ; they
are not brought up, they are dragged
up ; they are ignorant and filthy;
they are half-clad and neglected.
You take them and put them into so
ciety; you shield them, hide them in
homes of good influence. I protest
against it. If it was a poor and nar
row or limited community just grap
pling with the means of support, I
would say, “ Ah! you did your best.”
But here are a quarter of a million
of men and women ; they are all
comfortable, all intelligent; they are
most of them in easy circumstances,
and a large portion don’t know what
to do. I will tell them what to do.
They should not break up that fami
ly ; they are bound to go to that un
worthy home; they are bound to put
those children right under the hands
of father and mother. God meant
to have them there as the best motive
to elevate that father and mother and
hold on to them. They should never
shield them by deputy; they should
shield them, and the father and
mother too. They have no right to
abstract that element of the family’s
growth, to save that portion and let
the rest float where it pleases among
the refuse timber of society.
Here is another illustration. There
is a lot of young men strolling up and
down the town, floating this way and
that, with no purpose, and very little
to do, with little helm and no sheet
anchor—a few public-spirited men
club together, raise $100,000, and
they build a gorgeous building and
call it a Young Men’s Christian Insti
tution. They fling open its doors,
and they say, Here is gas and fire, and
shelter, and books, and companion-
ship and prayer. This is the way in
which we are going to catch hold of
this floating mass and save it. That is
Christianity. It has funded $100,000
in the effort. It has set up a banner,
and said, “ Come here, come to this
point, and I will help you.” Selfish
ness sets up a grog-shop at the corner
of every street, lights its gas, and can
dles, and its fire, provides its room,
and arrays its liquor. It does not
set up any banner, and say, “ Come
here;” it goes to them. It gets as
near to them as possible ; it sets up
so many open doors that the blindest
man could not help stumbling into
some of them. Selfishness says, “ I
will make money; I have got seventy
millions of dollars behind me ; I will
open a pitfall that shall bring these
means of coining gold out of vice in
to my hand ; it shall be impossible
that a young man shall take a step
that shall not step into my toils.”
Christianity says, “ Don’t you see how
I have got him ; don’t you see what
a sufficient standard I have set up ?
I have built a costly hall in a single
spot, and I have put an advertise
ment into the newspaper, and any
man that wants to can find out that
there is a hall lighted and warmed.”
Pshaw! do you call that Christian
wisdom ? I call it a sham and a skulk.
I want seventy millions of Christian
dollars that shall put an open house,
full of light, comfort, and companion
ship opposite every grog-shop in the
city. I want seventy millions of
Christian dollars that shall open a.
dance-house opposite every dance
house in Ann street, and make it a
moral and Christian, a saving and
refining roof, so that a boy shall not
be able to step his foot without as
equal chance of entering a Christian
�Ch ristian ity—L ectnre by Wendell Phillips.
refuge, as he has of entering a refuge
of the devil. Seventy millions of
dollars contributed in Boston by the
devil to open a house on every cor
ner, and $100,000 contributed by
Christianity to open one !
What made the civilization of to
day ? All the forces of human nature.
We have energy, and thrift, and am
bition, desire of wealth, desire of
comfort, desire of display, the wish
to show our ability—all that make
human nature ; and they have run
in the direction of material develop
ment. One man says, “ I will coin
increase out of goodanother says,
“I will coin it out of vice.” You
can not help it; you need not preach
to it; you might as well go and talk
to Niagara. Two hundred millions
of dollars in the city of New-York
standing behind ten thousand open
drinking saloons, brothels, and gam
bling hells, and you say, “ We will
publish tracts, we will preach in pul
pits, we will put half a million of dol
lars into the hands of patient men
and women, and they shall go round ;
meanwhile I, with sixty millions, will
build a railroad to San Francisco, and
double it, and I will build another to
the South Pole, and double mine
again ; and I will give you $100 to
establish a prayer-meeting at Five
Points.” You can’t fight the devil
with prayer-meetings ; because all
human nature is not covered by
prayer-meetings. It is good. Don’t go
away and say I said any thing against
prayer : I don’t; it is a good thing.
All is, the parchment is not broad
enough to cover the necessity.
Men say, “ There is the theatre ;
some of its employees are immoral;
and its lobbies are filled with tempta
tion and vice ; intemperance stands
137
on one side, and degradation on the
other; shut up your doors, and preach
against theatres.” Never! Give me
a million of dollars, and I will build
you a theatre that shall be pure from
corner-stone to cap-stone; there shall
be nothing in it but honorable and
healthful and indispensable contri
bution to the love of human nature
for imitation, for acting, for tragedy,
and comedy. If the genius of Booth
makes $100,000 by acting on a pol
luted stage, I will give him $200,000
to come and act on mine. (Applause.)
There is a newspaper. It us the
New-York Herald; it panders to every
low vice. You will exclaim against
it, but you waste your words. The
merchant says, “ The best news on
stocks I can get is here ; the keen
est insight I can get into politics
is here ; the most instinctive saga
city and judgment of American life
is hereso he swallows the immo
rality, and buys the intelligence.
Give me ten millions of dollars,
and let me countercheck the Herald
by columns which no business man
will dare to enter Wall street without
reading. And give me the Christian
men of Wall street. One man knows
railroads; another man knows cop
per ; a third knows Nevada; a fourth
knows cotton ; and a fifth some other
specialty, each one indispensable in
his own department. Does he make
$100,000 by hoarding his sagacity?
I will pay him $200,000 for putting
it into my columns. I don’t wish
to abuse the Herald; I don’t wish
to abolish immoral papers by sta
tute ; I will provide you one so
infinitely better if you will give
me this $200,000,000 of reserved
Christendom. The devil pours out
$200,000,000, and gets it; you don’t
�138
Christianity—Lecture by Wendell Phillips.
bid high enough; it’s a pity you
don’t.
If you understand me, I claim that
all the moral, intellectual, material,
pecuniary forces in the hands of
Christianity should be brought into
an equal fight. Give up New-York,
and send a message to the powers at
Moscow for despotism to come and
rule the great city ? No! I send
word to the $500,000,000 in the
hands of Christian men, hoarded
up for their children, and I say, Give
me these ; and then I say, Give me
your personal presence. Your mil
lions are not enough. I want you ac
tually at the legislative lobby ; I want
you to go down with me into that
suffering street. But you say that
can’t be. It can. In the war time
you did it; every woman of you
either went down into the hospitals
or staid behind and held up the
hands of those who did. What
made the soldier so uncomplaining
who was clutched from this very
class that you can do nothing with
in the city ? You can not hold him
back from the State prison ; you can
not hold him back from the grog
shop ; you can not keep him back
from vice ? The testimony is, from
the lip of no wounded man was there
ever heard a curse in the presence of
woman ; from no agonized heart was
there ever heard a complaint. What
lifted that common humanity into
such a level ? Because all Christen
dom bent in the presence of that
nursing person over his crib. (Ap
plause.) Because he felt it was no
substitute that came down, paid to
do an agent’s work, to give him cha
rity. Because he felt that laid on
the same altar whpre he laid his
ife, was all the wealth and all the
heart of the broad North that he
left behind him ; that every woman’s
nature was working, every heart was
feeling, and every foot was swift to
come to his bedside. You left a
virtue, a self-control, an enthusiasm,
a self-devotion and purity, such as
other years can not equal. Go to
him in his own hut here in the same
way, not as a paid agent, but as a
Christian feeling just as much for
him who is the victim of a fiercer
war than the South ever waged, who
is wounded under a battery more bit
ter and destructive than General Lee
ever marshaled ; who needs just as
much your sympathy and your Chris
tianity to help him.
What I propose is, that you should
supplement law with all these great
forces of Christianity which are now
dissipated in every direction. I claim
that if you use them you can grapple
with this great social disorder; and
you can not grapple with it in any
other way. Social science will never
solve the problem. If you scrutinize
the elements that make up our life,
it has no panacea to offer you; the
only panacea is, that you have got to
fight the devil with his own weapons.
Suppose General Grant had said,
when Lee marshaled his troops from
Charleston west to Vicksburg, “ That
is very bad fighting ground; I am
not going down there ; I shall sta
tion myself at Chambersburg in
Pennsylvania, or I shall encamp
on the level prairies of Illinois;
and if General Lee comes up here,
I shall whip him.” We should have
said, “ That is not strategywe
should have said, “If you want to
crush the rebellion, follow it; if it
encamps at Vicksburg, confront it
there; if it exists in the marshes of
�Christian ity—L ecture hy Wendell Phillips.
Carolina, meet it there ; if it sur
rounds the rivers of Tennessee, as
sail it there. Wherever it goes, go
there to meet and fight it. Now,
here is the devil who is encamped
everywhere; he has got genius and
painting; he has got the press and
the theatre; he has got the dance
house, and he has got amusements ;
he has got every thing in his own
hands, and Christendom says, “What
a portentous power 1” with hundreds
of millions of dollars in his hands.
Christendom says, Here is a sys
tem of railroads, which cobwebs the
continent, marries the ocean; we
can’t do without it. The civiliza
tion of the nineteenth century de
mands it; the empire can not go on
without its facility. At the same
time, there is not energy and brain
and discipline and business talent
enough to run it in the service of
the church. The church has not
bred virtue enough to run it; only
the devil has bred brains enough
to run a railroad system. The
consequence is—and every busi
ness man within these walls knows
it—that there is not integrity and
virtue enough in this -American
people, bred of its present phase of
Christianity, to run its railroads ho
nestly. That the men at the head
of the great movement, at the focus,
with hand firm enough, and brain
strong enough to guide the machine,
are not contented with salaries, they
must steal. It can not be hindered.
It is a demoralizing example, and its
influence radiates into all quarters.
Social science says enlightened self
ishness dictates honesty. New-York
replies, “ That may be true, when you
take in the breadth of a century; but,
to-day, enlightened selfishness, mea
139
sured by thirty years in this metro
polis, dictates rascality; we can make
more money by that, gain more es
teem, stand on a higher pedestal,
can mould our time more certainly;
hereafter, in the long run, measuring
humanity from Luther into the next
century, honesty may be the best po
licy, but to-day rascality is the best.”
What will you do ? You may wait a
century or a century and a half, and
the gradual unfolding of the moral
sense of forty millions of people may
elevate human ability up to the level
of honesty enough to grapple with
the concentrated capital of the day.
I have no lack of faith that it will
be so. But if you want it before that
time; if you want it to-day; if you
want these examples removed from
the contemplation of your children,
you have got to find somewhere
Christian men, religious men, men
with moral purpose, able men, her
culean in brain and hand, who will
be ready to say, “ I see that sink, I
see that portentous example, I see
that cancer spreading its rottenness
through the whole business body;
and I will undertake to manage this
great forty millions of railroads for
nothing; I give you my ability for
the sake of the example; I contri
bute that to the Christian influences
of to-day.”
You disbelieve in it; you are smil
ing at it. Why, George Washing
ton did that, and he was not a model
Christian. He managed thirteen
States in a great war, and he never
took a penny of pay. A mere French
patriot said of the moral sense of his
day, “I lay myself on the altar of
three millions of people in order to
teach you how the public may be
served.” Then I say to you there
�140
Christianity—Lectiire by Wendell Phillips.
ought to be a Christian millionaire
to-day, who, stepping out of the ranks
of private emolument, should say to
the forty million power, “Give me
those funds, and I will return you
every penny. If the way opens for
ten millions of development, it shall
be all yours. I serve you, not from
ambition; I stand there, not from
greed, but simply to show you that
there is a power in Christianity that
is ready to make a sacrifice, as there
is in the devil’s ranks.” You disbe
lieve it. That is the chill of the hour.
You don’t even believe in the possi
bility of virtue. You can not con
ceive of a man thirty years old going
down into State street, who, after
spending two days for himself, being
what is considered a childish old
woman philanthropist, spends the
other four in serving his kind. You
don’t believe it. The men who have
done it in our day, and I could name
half a dozen of them, you know were
called weak-minded and bettyish, and
contempt has covered their memory.
You not only want one, you want the
whole; you never will grapple with
your day until you do it. Under
neath you is surging this immense
power of human vice; all the hither
to uncalculated and uncalculable
energies of the human race in this
utterly unfettered stage of its de
velopment, are turned into the great
channel of each man doing the best
for himself materially; and then men
open their eyes wide and say, I am
astonished ; how rotten our civiliza
tion is. What did the Master mean
when he saw the tax-gatherer, and
said, “ Come, follow me;” when one
brother came and said, “ Let me go
and divide the possession,” “ Come,
follow me;” and when another said,
“ Let me go and bring my father.”
“ Come, follow me” ? It didn’t mat
ter, the necessity nor the exactness
of the demand, it was, “ Come, fol
low me.” Running through the stu
dio and study, through office and
mart, through legislative hall and
the streets, is still that cry, “ Come,
follow me.” I want not your “ Amen,”
I want not your substitute, I don’t
want your ten per cent—I want you.
Go up to yonder legislature in a man
ner that will sweep away injustice in
a moment; let the whole community
stand in front of the court and say,
You can not decree injustice. You
must fight the devil with his own
weapons. Don’t let him put a pick
et down there, unless you put one
right opposite to him. If he sets
up one establishment, set up another.
Don’t retire before him; don’t be
frightened; don’t say we have not
enough; you can outbid him, you
can overwhelm him. You can gather
round you such attractions that, in
ninety-nine cases out of one hundred,
you will carry the day; the one hun
dredth you must leave to God. But
in the vast majority of cases you will
carry the day. Don’t fight him by
force of arms; don’t make laws
against him; don’t abuse him; don’t
endeavor to curb him ; give him the
greatest freedom possible ; fight him
with ideas; fight him with attractions;
fight him with greater inducements ;
meet him, and stand toe to toe, hand
to hand; if he pours out a dollar,
pour out two; if he sets up a dance
house at Five Points, don’t set up a
prayer-meeting next to him, set up a
dance-house next to him. Meet him
with the same weapons; address your
selves to the same element of human
nature, grapple with the same power
�
Dublin Core
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Title
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Victorian Blogging
Description
An account of the resource
A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
Creator
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Conway Hall Library & Archives
Date
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2018
Publisher
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Conway Hall Ethical Society
Text
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Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
Pamphlet
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
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Christianity
Creator
An entity primarily responsible for making the resource
Phillips, Wendell
Description
An account of the resource
Place of publication: [s.l.]
Collation: [129] -140 p. ; 24 cm.
Notes: From the library of Dr Moncure Conway. From The Standard, vol. I, no. 3, July 1870. Article incomplete. Printed in double columns.
Publisher
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The Standard
Date
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1870
Identifier
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G5836
Subject
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Christianity
Rights
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<img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /><br /><span>This work (Christianity), identified by </span><span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk">Humanist Library and Archives</a></span><span>, is free of known copyright restrictions.</span>
Format
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application/pdf
Type
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Text
Language
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English
Christianity
Conway Tracts
-
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PDF Text
Text
��������
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Victorian Blogging
Description
An account of the resource
A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
Creator
An entity primarily responsible for making the resource
Conway Hall Library & Archives
Date
A point or period of time associated with an event in the lifecycle of the resource
2018
Publisher
An entity responsible for making the resource available
Conway Hall Ethical Society
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
Pamphlet
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Egotisms
Creator
An entity primarily responsible for making the resource
Goodman, D.
Description
An account of the resource
Place of publication: [s.l.]
Collation: [1]-8 p. ; 25 cm.
Notes: From the library of Dr Moncure Conway. From Modern Thinker, July 1870.
Publisher
An entity responsible for making the resource available
[s.n.]
Date
A point or period of time associated with an event in the lifecycle of the resource
1870
Identifier
An unambiguous reference to the resource within a given context
G5728
Subject
The topic of the resource
Positivism
Rights
Information about rights held in and over the resource
<a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a><span> </span><br /><span>This work (Egotisms), identified by </span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk"><span>Humanist Library and Archives</span></a><span>, is free of known copyright restrictions.</span>
Format
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application/pdf
Type
The nature or genre of the resource
Text
Language
A language of the resource
English
Conway Tracts
Positivism
Reason
-
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c0df575ed5d1e4f9629abe3a8bfe506e
PDF Text
Text
(Siitige SBorte
über bte
Unfci)((iartcitSrtïircf fe
unb:
£)ie neue
♦♦
ùes bondis
010002010201
unb tijre tijeofogtfdje QSebeufung.
3 h) e i @ u t a dj t e n
üon
3. b. Tôffinger.
IMündjen 1870.
3tubolpfy Olbenbourg.
��ftnige Pforte üfier bte ^Infef^ßarfmteabreffe.
)
*
(Sie haben bte merkwürbige Stbrcffe gebraut, welche
aus bem «Sc&oofje bcS 23aticanifchen ©oncils IjcrauS ben
^ßa'pft bittet: baff er bie erforberlichen (Stritte tfyun möge
um feine eigene Unfehlbarkeit burctj bie gegenwärtige 23er=
fammlung jum ©laubenSartifcl erheben ¿u laffen. 180
Millionen Wnfchen — baS verlangen bie Xöifd)öfe welche
biefe 5lbreffe unterzeichnet haben — folien künftig burd)
bie ©rohung ber ?luSfdilicjfung aus ber 5tird)e, ber ©nt=
jiehung ber (Sacramente unb ber ewigen 23erbammniff gc=
gwungen werben baS zu glauben unb zu bekennen was bie
^irclje bisher nicht geglaubt, nicht gelehrt hat. Seicht ge=
glaubt hat — benn auch biejenigen welche biefe ¡päpftlidje
Unfehlbarkeit bisher für wal;r gehalten haben, konnten fic
bodf nidft glauben, bicfeS SBort im dfriftlidjen ©inne
genommen. Bwifchcn ©tauben (fide divina) unb zwifdjen
ber vcrftanbeSmäfzigcn Einnahme einer für wahrfdfcinlid)
gehaltenen Meinung ift ein unermeßlicher Uttterftfueb.
©tauben kann unb barf ber Katholik nur baSjenige was
ihm als göttlich geoffenbarte, zur ©ubftanz ber ^eilslchre
gehörige, über jeben Bweifct erhabene SBahrljeít von ber
*) 2Iu$ ber SlitgSfmrger SlHgemeinen ¿dtung, 1870 5¡r. 21.
j
Stimmen auö b. fatlj.Äirdje üb. b. Äirdjenfr. b. (Segenm. 7
©Bllinger, jtvet ©utadjten.
�88
©ödinger,
(2)
Jlirc^c felbft mitgetljcilt unb vorgcjcidjnct wirb, nur ba8=
fettige, an beffcn tBetcnntnifj bie ^ugeljörigteit jur Jtirdße
gcfnüpft ift, babfenige beffcn ©egentlfeil bic 5tircf»c fd)le^t=
fyin nidjt biilbct, als offenbare 3»rrlcl)re verwirft. $n
2öat;r(}cit Ijat alfo fein -Dicnfd) von Anfang ber ^ird;c bis
junt heutigen Jage bic Unfehlbarkeit bcS ^ßa^fteö geglaubt,
b. I). fo geglaubt wie er an ©ott, an ©tjriftus, an bie
Dreieinigkeit beS SSaterS, «SoIfneS unb ©eiftcS u. f. w.
glaubt, fonbern viele Ijabcit cS nur vermutet, ljaben eS
für waljrfdjeinlidj ober IfödfftenS für mcitf^Iid; gewifj (fide
humana) gehalten bafj biefe Prärogative bem pa^ft jufomntc. ©emnadj Wäre bie SScränbcrung in bem ©tauben
unb ber Scljrc ber Jlirdje Wcldje bic 2lbrejj=33ifd;öfc burd^=
geführt Wiffcn Wollen ein in ber @efc^id;te ber Jtiräßc
cinjig baftcljcnbcS ©reigniff; in acfitjclm ^aljrfyunberten ift
nidjtS WjnlidfcS vorgcfommeit. ©S ift eine firdjlidje ERe=
Volution, welche fic begehren, um fo bur^greifenber als
eS fid; Ijier um baS fyunbament ljanbclt Welches beit reli=
giöfen ©tauben fcbeS Witfdfen künftig tragen unb galten
foll, als an bic «Stelle ber ganjcit, in 3cit unb 9tanm
univcrfalcn ätirefje ein einzelner ^Qienfd;, ber Pa'pft, gefegt
werben foH. «isljcr fagte ber Katholik: 3d; glaube biefe
ober jene ßcljre auf baS 3cugnij3 ber gaitjcn J?ird;e aller
3eitcit, weil fie bic Scrljcijjung l;at, bafj fic immerbar be=
fielen, ftctö im Scfifc ber 2öai>ri?eit bleiben foH. künftig
aber müfjte ber Jtatl;olit fagen: idj glaube weil ber
für unfehlbar erklärte patft cS ju teuren unb ju glauben
befiehlt. ©afj er aber unfehlbar fei, baS glaube itf;, weil
er cS von fid; behauptet. ©enn 400 ober 600 5Bifd;öfe
�(3)
bie llnfefylbarfeitöabrefie.
89
haben ¿war im 3ahre 1870 3U ^om befchloffen, baß ber
ißapft unfehlbar fei; allein alle Bifdjöfe unb jebeS Goncil
aljne ben ^b'apft finb bet Wglicljtcit beS ^rrthumS untere
ivorfen; Untrüglichfeit ift baS auSfchließenbe Borrecht unb
Befifcthum beb Sßapfteö, fein ¿eugniß können bie Bifd;öfe,
viele ober wenige, webet verftärken noch abfcfywacfyen; jener
Befchluß ljat alfo nur fo viel ¿traft unb Slutorität, als
oer 5ßapft ihm, inbem er fiel; benfclben ancignet, verliefen
hat. Unb fo löft fic^ beim SllleS julefet in baS Selbfh
jeugniß beS ^ßapftcö auf, was freilich fcljr einfach ift.
£abei fei nur erinnert, baff vor 1840 3ahren e*n uiu
enblicp Roherer einmal gefagt Ijat: „SBenn ich mir felber
ßeugniß gebe, fo ift mein 3eugniß nicht glaubwürbig."
(M 5, 31.)
SDie Slbrcffe gibt inSbefonbere ju folgenben Siebenten
Einlaß:
©rftenS: fie befdjräntt bie Unfehlbarkeit beS ißapfteS
auf biejenigen 5luSfprüd;e unb ©ecrete, welche berfelbe an
bie ®efammtl)eit aller ©laubigen richtet, alfo ¿ur Belehr
ung ber gangen fatholifdjen ¿tirdje erläßt.
daraus würbe alfo folgen, baß, wenn ein ^ßapft nur
an einzelne Sßerfonen, ¿törperf¿haften, ^articularkirchen fiep
wenbete, er ftets bem ^rrthum preisgegeben war. 9lun
haben aber bie ißäpfte gwölf ober brei^n 3ahr^un^cUe
lang bie Bebingung, an welche bie ^rrthumölofigkeit ihrer
©ntfeheibungen ober Belehrungen geknüpft fein foU, nie
verwirklicht: alle ¿tunbgebuiigen ber ißäpfte über fragen
ber Sehre vor bem Gnbe bcS 13. 3ahrhunbertS finb nur
an beftimmte ^ßerfonen ober an bie Bifcpöfe eines ßanbeS
�90
SöUirtßer,
(4)
u. f. w. gerichtet. £)er ganzen orientalifchcn Jtirc^e ift
niemals in bem ^ahrtaufenb bet Bereinigung ein att=
gemein lautcnbeS Secret eines papfteS mitgetfyeilt worben,
nur — nnb in langen 3^^i^cnräumen — an einzelne
Patriarchen ober an äbaifer haben bie päpfte bogmatifcfje
Schreiben gerichtet.
@S ift alfo flar, baff bie päpfte felbcr von biefer
Bebingung, von welcher bie Sicherheit nnb Unfehlbarfeit
ihrer (Sntfd;eibnngen abhängen foll, minbeftenS taufenb
3ahre lang feine Slhnuitg gehabt haben, wie benn biefe
Behauptung auch crft fehr fpät erfonnen nnb ber Jtirche
vor 1562 unbefannt gewefen ift. 3n tiefem $ahre Xjat fie
nämlich ber Söwencr ^hcologc Johann ^effels ¿um erften«
mal vorgetragen, von bem fie BeHarmin entlehnte, nnb
mit Stellen aus beit falfchcn 3fiborifchcn ©ccretalcn nnb
mit ben erbidhtetcii ^cugniffen bcS heiligen GpriHuS ftüt^te.
Biit einem einzigen vorgefetjten SBorte, burch bie blofje
2luffchrift hätten bie päpftc ihren bogmatif^en Jtunb=
gebungen nach biefer SSheorie bie hWte Prärogative ber
¿rrthumSlofigfeit verleihen fönnen. Sic haben eS nicht
gethan, haben perfonen nnb ©emeinben in bie ©cfahr
verfemt, burch Einnahme ihrer, ohne bie Bürgfchaft gött=
lieber Gewißheit gegebenen Gntfcheibungen in ^rrthümer
¿u verfallen.
3weitens. (5s ift unwahr, baß „gemäjf ber aH=
gemeinen nnb conftantcn Srabition ber Kirche bie bogmati=
fehen Urteile ber päpftc irrcformabcl finb." ®aS @egen=
theil liegt vor aller Singen, ©ic Jtirclje hat bie bogmatifchen
Schreiben ber päpftc ftets erft geprüft, nnb ihnen in {yolge
�(5)
bie Unfefjlbarfeitöabreffe.
91
tiefer Prüfung cntweber ¿ugeftimmt, wie baS Goncil von
Gtjalcebon mit bcm Schreiben £eo’S getljan, ober fie als
irrig verworfen, wie baS fünfte Goncil (553) mit bem
Gonftitutum beS 33igiliuö, baS fctfgte Goncil (6S1) mit
bem Schreiben beS ^onoriitS getljan Ijat.
Srittens. ©3 ift nidjt richtig, bafj auf bem ¿weiten
Goncil von Sijon (1274) burcf) bie ^uftimmung ber ©riedjen
fowofyl als ber Lateiner ein ©laubcnSbefenntniß angenom=
men worben fei, in wcldjem erflärt wirb: baß „Streitig;
feiten über ben ©tauben burcf) baS Urtljeil beS ^ßaipfteö
entfliehen werben müßten." SESeber bie ©riedjen nodj bie
Lateiner, baS Reifst, bie ¿u Sijon verfammcltcn abenbfänbi;
fefjen 33ifd)öfe, eigneten fid) biefeS ©laubenSbefenntnifj an,
fonbern ber verdorbene ^ßapft GlemenS IV. fjatte es bem
Äaifer 2)lid)acl ipaläologuS als ißebingung feiner 3u(affung
¿ur Jtirdjengemcinfdjaft gefdjidt. SDUdjael, im unfidjeren
SSeftis ber erft für^lid) wieber eroberten jpaniptftabt, fdjwer
betrogt von bem lateinifdjen ^gifer Salbuin unb bem Äönig
«Karl von Sicilien, beburfte bringenb beS fßa^fteS, ber allein
feinen «fpauptfeinb ¿ur 9iuf;e nötigen fonntc, unb verftanb
fid^ baljer ¿u ben iBebingungen firdjfidjcr Unterwerfung,
welche bie Sßäpfte iljm Vorfdwieben, wiewofjl unter bem
beharrlichen Sßiberfprudje ber gried)ifd;cit Eßifdjöfe unb ber
Nation. Gr rüefte alfo bie il;m auferlegte formet in baS
Schreiben ein, welches auf bcm Goncil vorgefefen unb von
feinem ©efanbten bem Sogotljeten beftätigt würbe. Gr
felber erffarte ¿u «fpaufe, in «Konftantinopel, bie brei 3U=
geftanbniffe, bie er bcm ißapft gemadjt habe, für itluforifdj.
(Pachymeres de Michaele Palaeol. 5, 22.) Sie Ver=
�92
©öHtnger,
(6)
fammelten 53ifchöfe aber haben fich gar nicht in ber Sage
befunben, über tiefe formet eine Meinung abgugeben.
Viertens. ©a§ ©ccret ber glorentinifchen Stynobe
wirb tyier verftümmelt angeführt; gcrabe ber ^paitptfats, beffen
ftormulirung in $olge tanger iBerljanblungen ¿wifc^cn ben
©riechen unb ben Italienern gu Staube tarn, unb auf ben
baS größte ©cwicht gelegt würbe, weil baS SSorauägehenbe
nur gemäfj ber barin enthaltenen tBefdgänfung verftanben
werben follte, ift weggelaffen, ber Satj nämlich: juxta
eum modum, quo et in gestis et in sacria canonibus
oecumenicorum conciliorum continetur. ©er £ßa£ft unb
bie ©arbinäle verlangten nämlich beharrlich, baff als nähere
iöeftimmung, wie ber Primat beö ißapfteS gu verfielen fei,
beigefefct werbe: juxta dicta Sanctorum. ©aS wiefen bie
©riechen mit gleicher ¿Beharrlichkeit gurüct. Sie wußten
wohl, baff unter biefen „$eugniffen ber ^eiligen" fich eine
beträchtliche SIngahl fel)r weitgehenber erbichteter ober ge=
fälfchtcr Stellen befinbe. <£»atte hoch ber latcinifche ©rg=
bifci;of Slnbreaö, einer ber Otebncr, fich f<hon *n ber 7.
Sifcung auf bie berüchtigten (üjrilluö ^cugniffe berufen,
bie, feitbem ©homaö von Slquin unb ißapft Urban IV.
guerft baburch htatergangen worben waren, im ©ccibent
eine gewaltige unb nachhaltige SBirtung hervorgebracht hat=
ten, feist aber von ben ©riechen gurüefgewiefen würben, ©er
Äaifer bemerkte noch: wenn einer ber Sßäter in einem
¿Briefe an ben ißapft fich l,n ©omplimenten=Sti)l geäußert
habe, fo bürfe man barauo nicht gleich ¿Rechte unb ißrivi=
legien ableiten wollen, ©ie Lateiner gaben enblich nach,
bie dicta Sanctorum verfchwanben au3 bem ©ntwurf, unb
�7)
bie Unfe^lbarfeitöabreffe.
93
rafür würben alé DJia^ftab unb ©dorante beé ípctpfttnfyen
primaté bie 2)erl;anbíungcn ber ofumeitifchen Goncilien
anb bie {»eiligen Ganoneé gefegt. ©amit war jeber ©ebanle
an ¡papftlidje Unfehlbarkeit auégefchloffen, ba in ben alten
(Toncilien unb in ben, beiben Äircfyen gemeinjc^aftlidjen,
vor=ifiborifchen (Sanoned fid^ nicht nur nichts finbet, waé
auf ein berartigeé SSorredjt fyinwiefe, fonbern bie ganje alte
(SJefefjgebnng ber Äircfye, fowie baS Verfahren unb bie ®e=
idjidjtc ber fieben ötumenifdjen Goncilicn (biefe waren ge=
meint) gan¿ cvibent einen 3uftanb vorauéfeijt, in weldjem
bie hoffte Autorität ber fiebre nur ber gefammten Kirche,
nicfjt aber einem einzelnen ber fünf Patriarchen (baS war
oer Papft in ben Äugen ber ©rieten) jufteljt. Ueberbiefj
oatte @r¿bifcí;of Sßeffarion im tarnen fämmtlidjer ©riechen
crft turj vorder erklärt: bafc ber Papft geringer alé baé
'Soncil (alfo aud) nicht unfehlbar) fei. (Sess. IX, Concil.
Labbei XIII, 150.) @3 ift alfo eine SSerftümmelung,
welche einer 23erfälfd)uug gleidj kommt, wenn man aué bem
©ecret ber Florentiner Spnobe gerabe beit £>auptfa£, auf
weldjen bie, für welche baS ©ecret gemacht würbe, ben
wchfteu Söcrtl) legten, wegftreidjt ©er Sah war in ben
Äugen ber ©riechen fo unentbehrlich, baft fie unverrichteter
©inge abreifen ju wollen erklärten, wenn man iljn nid)t
einrüde. Äudj barauf beftanben fie, unb festen eö burch,
oaf) alle ntcd)te unb Privilegien ber übrigen Patriarchen
im ©ccret Vorbehalten würben; bafs aber baé Dtedjt felbft=
ftänbig an ber ^eftftellung ber gcmeinfdjaftlidjcn lirdjlicpen
¿ehre theil¿unehmen, unb nicht etwa blofj ben Änfprüdjen
eines unfehlbaren ÜRcifteré fidj unterwerfen ¿u müffen,
�94
©ödinger,
(8)
ben Patriarchen guftefye, Ratten bic Spd^pfte früher fetber
erflärt.
(S3 liegt freilich noch ein anberer ®runb ¿u ber von
beut (Joncipientcn ber Slbreffe begangenen SBerftümmelung
be3 {ytorentinifeijen Secreta vor; follie er nämlich ben la=
teinifc^en Sext in feiner urfprünglicfyen, bem (55riecf)ifdjen
entfprecljenbcn Raffung geben, ivie fie §(aviu§ 23lonbu3,
«Secretar be£ ^?apfteö (Sagen IV. unb bie älteren Geologen
haben: quemadmodum et in actis Conciliorum et in
sacris canonibus continetur? Ober füllte er bie (¿uerft
von Abraham 23arti)oloinäw3 angebrachte) ^älfcljung, wo
)
*
ftatt be£ et gefegt ift: etiam, fidj aneignen? ©urei; biefeö
etiam wirb ber Sinn beö ©ccretö völlig geänbert, uitb bie
5lbfid;t bc3 BufaijeS vernichtet; eö ift aber, obgleich eö eine
hanbgrcifliche fyälfchung ift, in bie (Soncilicn = Sammlungen
nnb bogmatifdjen Sehrbücher übergegangen, unb e$ wäre
hohe $eit, biefen Stein bc3 SlnftoffeS für bie Orientalen
wegjuräumen unb ben echten Sext, nämlich ben bem grie=
*) Stuf bie Slutorität beb päpftiidjen «Sefietärb ^-laüio 23ionbo
bin, welcher ben griedfifchen ©ert richtig überfefjt Ijat, nahm ich an,
bafj bie unrichtige unb ben Sinn beb ©riedjifdjen unüerfennbar alte=
rirenbe «ßerfion beb quemadmodum etiam eine (patere «öeränberung
fei. (jdj habe mich aber feitbem fowohl auö Jriebniann’ß ©arlegung
in ber Sllig. Leitung, alö auö beni Mbbrutf beö ©riginab©ofumentö
in bem Archivio Storico Italiano 1857, II. p. 219 iiberjeugt, baff
biefe «Sorte aderbingb gleich int erften lateinifdjeii ©erte fdjon (tauben,
(o bafj vom erften Slnfang an griedjifdjer unb lateinifdjer ©ept Don
einanber abwidjen. ©afj bie ©riedjen ben ©ert, wie er im Vateinifdjen
lautet, nidjt angenommen tjaben würben, wenn fie iljn gefannt unb
oerftanben hatten, beweifen bie DorauSgegangenen Skrhanblungen
(29. Mpril).
�(9)
bie UnfeljIbarfeitSabrefje.
95
djifcben SSortlaut entfpredjenben, fyerjuftellen. Sann aber
wäre freilid) baö Secret für bie 3we(^c ^er Sfnfallibiliften
nic^t meljr brauchbar, wie ber G-rjbifdjof von iparis, Se
SRarca, fdjon vor 200 ^aljrcn nadjgewiefcn ljat. (Concord.
Sacerd. et imperii 3, 8.) Gr bemerft richtig: Verba
41 Graeca in sincero sensu accepta modum exercitio
>5 potestatis pontificiae imponunt ei similem quem ecclesia
Gallicana tuetur. At e contextus latini depravata
lectione eruitur plenum esse Papae potestatem, idque
probari actis Conciliorum et canonibus.
I
Sie Slbreffe ertlärt fit mit befonberer ^nbignation
(acerbissimi catholicae doctrinae impugnatores —
blaterare non erubescunt) gegen bie, weiche bie flöten=
tinifdje Si)nobe nidjt für öfumenifd) galten. Sie Sl)atfad;en
mögen fpredjen. Sie Sijnobe würbe betanntlid) berufen,
um ba£ Goncil jn 23afc( ¿u @runbe 511 ridjten, als biefeS
wi mehrere bcr römifdjen Gurie läftige [Reformen ju befdjliefjen
I begonnen ljatte. 2lm 9. 5lpri( 1438 würbe fie 311 gerrara
eröffnet, unb nun muffte fcd;S Wnatc lang gewartet wer=
ben, oljne bafj irgenbetwaS gefefjab, fo gering war bie 3af)l
I ber Ijerbeigcfommcncn 23ifdjöfe. Sius bem ganzen nörblidjen,
bamald nod; völlig fatlfolifdjen Guropa, aus Scutfdjlanb,
ben ffanbinavifdjen Säubern, ißolen, Söljmen, bem bama=
ligen ^rantreidj, Gaftilien, Portugal u. f. w. tarn' üRie=
manb; man tann fagen: neun 3el)iitl)cile bcr bamaligen
fatl)olifd;en Sßclt beteiligten fidj grunbfä^lid; nid;t an bcr
<5t)itobe, Weil fie bicfelbc ber iöafclcr 23er[ammlung gegeiv
über für illegitim Igelten, unb Dobermann wuftte, bafs für
■ bie bringenbfte 3lngclegen()eit, bie [Reform ber JHrd)e, bort
�96
SJöüinger,
(10)
nichts gefd)el)cn werbe. So brachte enblicp Gugen mit
äRüpe eine Schaar italienifcper iBifcijöfe, gegen 50, ju=
fammen, wo^u bann ltocp einige vom 5?er$og von 53urgunb
gefepitfte IBifcpöfe, einige Provenzalen unb ein paar Spanier
famen — in allem waren eS 62 23ifcpöfe, welcpe unters
¿eigneten. Sie grieepifepen Prälaten mit iprern Jtaifer
waren in ber äufcerften ©efapr beS Untergangs burep bie
SSerpeifjung von ©elb, Scpiffen unb Solbaten bapin ge=
¿ogen worben; ber Papft patte jubem verfproepen, bie
Jtoften ipreö 3lufentpaltS in $errara unb Florenz unb
iprer Rücfreife $u tragen. 2llS fie fiel) unnaepgiebig geigten,
entzog er ipnen bie Subfibien, fo bafj fie in bittere Rotp
gerietpen, unb enbiiep, gezwungen burep ben «ftaifer unb
burep junger gebrängt, Singe unterjeiepneten, bie fie fpäter
faft alle wiberriefen. SaS Urtpeil eines grieepifepen $eit=
genoffen, beS SlmprutiuS, welcpeS ber römifepe ©eleprte
2IHatiuS (de perp. censens. 3, 1, 4) anfüprt, ift bamalS
baS perrfepenbe Urtpeil unter ben ©rieepen gewefen: „Söirb
wopl", fagte er, „^emanb im (Srnft biefe Spnobe für eine
otumenifepe auSgebcn, welcpe ©laubenSartitel mit ©elb
ertaufte, welcpe fimoniftifcp ipre SSefcplüffe nur burep 2luS=
fiept auf finanzielle unb militarifepe ^ülfeleiftung burcp=
Zufefjen vermoepte?" ^n fyraulreicp ift vor ber Revolution
bie Tylorenttnifcfie Spnobe als uneept verworfen worben;
baS pat ber Garbinal ©uife, opne irgenbeinen Söiberfprucp
ju erfapren, auf bem Xribentinifcpen Qoncil ertlart. Ser
portugiefifepe Speologe ißapva be 2lnbraba fagt barüber:
Florentinam (Synodum) sola Gallia — pro oecumenica
nunquam habuit, quippe quam neque adire dum agita-
�11)
bie UnfefyfôarfeitSabreffe.
97
etur, neque admittere jam perfectam atque absoluam voluerit. (Defens. fid. Trident, pag. 431, ed.
olon. 1580.)
©er übrige ©ert ber dlbreffe befcbâftigt fich mit ber
Ausführung, bajg bie dlufftettung beS neuen ®laitbcnS=
rtifeïS gcrabe jcfjt geitgemâfj, ja bringcub notfymenbig fei,
eil einige iÇerfoncn, bie fid) für jtatholifcn auSgcben,
■’mgft biefe Meinung von ber pâpftlichen Untrüglichfeit
~ eftritten fyaben. 20aS bie dtbreffe Îjicr thcilS fagt, theils
IS (in iRom) befannt vorauôfetjt, ift mcfcntlidh ^olgcnbeê.
in unb für fich, meint fie, mare es nicht gerabc abfoïut
otijmenbig gemcfcn, bie
ber ©laubenSlehren burdj
n neues ©ogma gu vermehren, aber bie Sage fjabe fich
o geftaltct, baf? bicS jctjt unausmeichtich fei. (Seit mehreren
fahren Ijat nâmïidj ber ^cfuitcn-Drben, unterftüfct von
nem dlnhang ©leidjgefinnter, eine digitation gu ©unften
?S gu macfycnben ©ogmaS gugleidh in Station, ^ranfreich,
: deutfdjtanb unb ©nglanb begonnen, ©inc eigene religiôfe
' ^efeÏÏfctjaft, gu bem 3mccfc für bie ©rlangung beS neuen
ä Dogmas gu beten unb gu mirfcn, ift von beu Sefuiten
~ egrünbet unb öffentlich angcfünbigt morbcn; iijr ^aupt=
: rgan, bie in Hlorn crfcf;einenbc ©iviltà, Ijat eS gum voraus
'S bie Hauptaufgabe beS ©onciïs bcgcicfjnet, ber parrenbcn
_ Seit bas ©cfdienf beS. feptcnben ©taubenSartifelS entgegen
t a bringen ; iïjre „Saazer «Stimmen" unb Wiener ^3ubti=
r. itionen Ijaben baffelbe ©hema breit unb in unermüblid^er
*. Siebert»olung erörtert.
Sei biefer digitation marc es nun bie Pflicht aller
' InberSbenfenbcn gcmefen, in ehrfurchtsvollem «Schmeigen
t
�98
©ödinger, bie UnfeljIbarfeitSabreffe.
(12)
¿u bcrfyarren, bie ^efuitcn unb ityrcn Slnfjang rutyig ge=
waljrcn ¿u laffen, bie von irrten in ¿atylreidjen Schriften
toorgebradjtcn Argumente feiner Prüfung
unterbieten.
Seiber ift bicö nic^t gefetzten; einige Ticnf^cn t^ben bie
unerhörte ^rccljteit gehabt, ba§ tc^9c ©feigen ¿u brechen
unb eine abtx>eidpenbe Meinung funb 311 geben, tiefes
Slergernifj fann nur burdj eine SSermctrung beS @Iaubcn§=
bcfenntniffeS, eine JBeranberung ber 5tated)i§men unb aller
^etigionäbü^er gefüllt werben.
�¿)ie neue ^e^äfisorbnuitg be$ goncifc unb
ißre tfjeofoaifdje gdebeutung.
$)ie neue ® efchaftSorbnung, voeXc^e bem Zoncil burcl)
i bie fünf Zarbinal^ßegatcn auferlegt worben, 'ift völlig ver| fliehen von allem, wa§ fonft auf Zoncilien gebräuchlich
<war, unb guglcidj maf^gebenb unb entfdScibcnb für bcn
I ferneren Verlauf biefer SSerfammlung unb für bie gal)t=
I reichen betrete, welche burdj fie gu (Staube gebracht werben
| foUen. <Sie verbient baljer bie forgfältigfte Sßeadjtung. Bur
gefdjici)tlid)cn ©rientirung mag nur in ber ^ürje erwähnt
* werben, bafj für bie allgemeinen Zoitcilien ber alten Äirdje
i; im erften 3afjrtauienb eine beftimmtc ©efdjaftSorbnung
it nidjt eyiftirte. Br für römifc^e unb fpanifdje $rovingial=
i Zoncilien gab e§ ein liturgifcljeS Zeremoniell. SlllcS mürbe
)
*
| in voller 53erfammlung vorgetragen; jeber 23ifdjof tonnte
j Einträge fteUen, welche er wollte, unb bie ißrafibenten, bie
tj weltlichen fowoljl, welche bie ^taifcr faubten, al§ bie geift=
I liehen, forgten für Orbnung unb leiteten bie Serhanblungen
ii in einfacher Söeife. ©ie großen Zoncilien gu Äonftang
i unb 23afcl machten fich eine eigene £>rbnung, ba bie ^heil=
3 ung unb Slbftimmung nach Nationen eingeführt würbe.
*) 2Iufßenonunen von (pfeubotfibor, unb abgebrutft bet Mansi
Concil. Coll. I, 10.
�100
©öUinger, bie neue ©efdjäftSorbnung.
(14)
3n Orient würbe biefe Einrichtung wieber verlaffen, aber
bie ßegaten, Welche präfibirten, vereinbarten bie <55efc^äft^=
orbnung mit ben æifcbôfen, ber Earbinal be ÏÏRonte tief?
barüber abftimmcn unb alte genehmigten fie. 3Son feiner
)
*
Seite erfolgte ein SSBibcrfpruc^. So ift benn bie heutige
romifche Stynobe bie erfte in ber Ecfchidüe ber J^irdße, in
Welcher ben verfammelten Tätern ohne febe Spcilnahme von
ihrer Seite bie procebur borgefchriebeit worben ift. ©aS
erfte Regolamento erwies fiel; fo hemmenb unb urtpraftifh,
bajg wieberhoite Oefndße um Slbänberung unb Eeftattung
freierer ^Bewegung von vertriebenen $raftionen bcS EpiSfo=
pats an ben Sßa^ft gerichtet würben. ©icjj war vergeblich;
aber nach britthalb Monaten fanben bie fünf Segaten cnb=
lieh felber, bafj, wenn bas Eoncil nicht ins Stocfen geraden
foHe, eine îlenberung unb Ergänzung bringenb nothwenbig
fei. 5luf bie Petitionen ber SBifdjöfe ift inbefj in ber neuen
Einrichtung feine Dlücfficht babei genommen worben.
3wei $üge treten barin vor allem hcrvor. Einmal
ift alle ÜRadht unb aller Einfluß auf ben (Sang beS EoncilS
in bie 5pänbe ber prafibirenben ßegaten unb ber ©cputa=
tionen gelegt, fo bafj baS Eoncil felbft ihnen gegenüber
machtlos unb willenlos erfefjeint. Sobann follen bie ge=
Wicfjtigften fragen beS (Staubens unb ber Sehre burch ein=
fadhe Mehrheit ber ^opfjahl, burd) îlufftehen unb Si^en«
bleiben, entfliehen werben.
$Ran hat befanntlich in ben ¿Wei fahren, welche ber
/
*) Le Plat, Monumenta, III. 418: Dicant Patres, utrum
hic modus procedendi eis placeat. SQorauf abge[ìimmt tuurbe.
�(15)
101
bii neue @ef(^aftöorbnung.
Eröffnung beS EoncilS vorpergegangen, eine HJiengc von
3lbpanblungen mit baju gehörigen Decreten nnb EaitoneS
ausarbeiten laffen, biefe follen nun von bem Eoncil ange=
nommen unb bann vom ^ßapft „approbante Concitio“
als ®efet3c, als Sepr= unb (SlaubenSnormen für bie ganje
tatpolifepe Epriftenpcit vertünbigt werben. Es finb im ganzen
einnubfünfjig foldper Scpemate, von welcpen bis jefct erft
fünf biScutirt finb.
Das ©erfapren, wclcpeS bet ber iBeratpung unb 3lb=
ftimmung ftattfinben foli, ift nun folgenbeS:
1. ©aS (Scpema wirb mehrere (jepn) ©age vor ber
iBeratpung ben Tätern beS (SoncilS auSgettjeilt, welche bann
fcpriftlicpc Erinnerungen, $IuSftettungen, ©erbefferungSantrage
machen tonnen.
2. $n biefem §aU rnüffen fie fogleicfj eine neue formet
ober Raffung beS betreffenben SIrtitelS ftatt beS von ipnen
beanftanbeten in 23orfcf)(ag bringen.
3. Solcpe Einträge werben burep ben Secretär ber
einfeplägigen Deputation (eS finb bereu vier) übergeben,
welche bann nacp iprem Ermeffen bavon (Sebraucp maept,
inbem fie bas Scperna, wenn fie es für gwetfmä^ig palt,
reformirt, unb bann in einem, aber nur fummarifcp ge=
paltenen, Sericptc bem Eoncil von ben gefteUten Anträgen
eine D^otij gibt.
4. Die ißräfibenten tonnen jebeS Scpema entweber
blos im @an$en ober auep in Slbfbpnitte getpeilt ber 53e=
ratpung unterftellen.
5. 23ei ber iBeratpung tonnen bie Sßräfibenten jeben
SDBllinger, jtoei Sutac^ten.
2
Stimmen auöb.fati). jtirdje üb. b.Äirdjenfr. b.@egenm.
8
�102
Töttingev,
(16)
9tebner unterbrechen, wenn eS ihnen fheint, bap er nicht
bei bet (Sache bleibe.
G. SicSifchöfeher Deputation tonnen in jebem Moment
baS SSort ergreifen, um beit Sifhßfcn, welche ben 2öort=
taut beS (Schema beanftanben, ju erwiberit.
7. „ßcpn Säter reichen hin, um ben Schluß ber Dis
*
cuffion ju beantragen, worüber bann mit einfacher TOeljr«
heit burch Slnfftehcn ober Sitzenbleiben cntfchicben wirb.
8. Sei ber Slbftimmung über bic einzelnen Shcite beS
(Schema wirb juerft über bic vorgcfchlagcnen Seränbcrungen,
bann über ben von ber Deputation vorgelcgteu Sert burch
‘ülufftehen ober Sitzenbleiben abgeftimmt, fo bajj bie einfache
■IRehrheit entfeheibet.
9. hierauf wirb über baS ganje (Schema mit 9lamenS=
aufruf abgeftimmt, wobei jeber ber Sätcr mit placet ober
non placet antwortet. Cb auch I^cr
blojjc Mehrheit
ber Äopßahl entfeheiben folie, ift nicht angegeben. (FS
fcpcint aber nach ber ülualogic bejaht werben ¿u muffen,
benn baS ganje (Schema ift ja hoch nur wieber ein Stücf ober
ein Chcil von einem gröpern ©anjen, unb eS liegt burchauS
fein ©runb vor, mit bem gröpern Stücf anberS ¿u verfahren
als mit bem fleinern. SBürbe baS Sßrincip ber fdßtedßthinigen Tíeprpcit h^r verlaffen, fo würben Wopl gerabe
bie wichtigem, tiefer einfhncibenben, Schemate verloren gehen.
2ftan ficht nun wohl, bafj einige parlamentarifche
formen in biefe ©efchäftborbnung Iwibergenommen finb.
Slber wenn in politifhen Serfammlungcn gewiffe ben pi<w
gegebenen ähnliche (Einrichtungen beftepen, fo folien fie ge=
wohnlich ¿um Schutze ber ÜRinberheit gegen ÜJíajorifirung
�(17)
103
bie neue @e[d)aftgorbnung.
bienen, Wäljrcnb fie I)ier umgeteljrt gu bem 3wccfe gegeben
ju fein fdjeinen, bic 9)iel;rt)tit nodj mächtiger unb nnwiber=
Widj ju machen, wie fidj bie3 befonberö in bem ifyr ein=
geräumten 3ied)te ¿eigt, bie ©iScuffion, fobalb es iljr gefällt,
abjufcfntcibcn unb alfo ber ^cinber^eit bad SSort §u ent=
Sieben; bied Wirb um fo peinlicher wirten, als befanntli^
and) bie DJtbglicbteit, fiel) in gebrutften ©utadrten ober 3luf=
tlärungen ben übrigen Wiitgliebcrn bed (Foncild mitjutljeilen,
Weber für einzelne, nodj für ganje ©ruppen von Vifdjöfen
gegeben ift.
3n Politiken Vcrfammlungen tonnen Vcfdjlüffe gefaxt,
felbft ©efe^e gegeben werben burep einfache Wfjrljeit, ba
feine ber folgeubcn Parlamente ober Kammern burdj bie
Vefcblüffc unb ©efe^e ber frühem gebunben ift. $ebe tarnt
gu jeber .Seit eine Satzung ihrer Vorgängerinnen äitbern
ober abrogiren. 5lber bie bogmatifdjen Vefdjlüffe eines
©oncilS follen, wenn cS wirflid) ein bfumcnifcheS ift, für
alle $eiten unantaftbar unb unwiberruflidj gelten.
VorauSfichtlid) wirb bei ben nun folgeubcn 2lbftimmungen
bic Wjrljcit bicfcS Sonetts nidjt etwa eine flüffige, aufunb abwogenbe fein, fie wirb nidjt wcdjfcln mit ben ^u
faffenben Vcfdtfüffen, fonbern fie wirb fidj, mit geringen
Schwankungen ber 3al?i, in ihrer ¿ufammenfe^ung Wcfcnt=
lid) glcid; bleiben, ©enn cd ift bekannt, bay bic ©Teilung
ber Vifdjöfe in eine Wjrhcit unb eine Vänberheit fidj .
gleich von Anfang an fdjon bei ber 2öal;t ber ©cputationen,
unb el;c nod) eine einzige Slbftimmung ftattgefunben, fdjarf
unb entfliehen l)erauSgeftcllt l;at. So mufjte eS kommen,
Weil in ber ftrage von ber päpstlichen Unfehlbarkeit fid)
2*
�104
Döllinger,
(18)
atsbatb ein burcpgrcifenber unb principictler ©egenfa^ ergab, I
unb man fofort erfannte, baff biefe §rage bie £auptan=
gelegenpeit ber Serfammlung bilbe, nnb alle anbcrn von
ipr beijerrfdjt würben. @g ftept ¿u erwarten, baff bie
Ülnpänger ber Unfeplbarfeitgtpeorie bie Sorlagcn, fowic fie
aub ben Rauben ber Deputationen pervorgepeu, auep un=
bebenfiief) votiren werben; benn für fie ift gang folge
*
rieptig 9llleg maffgebenb, wag vom romifcpcit Stuple
aubgept, unb bafür ift aubreiepenb geforgt, baff in ben
Deputationen, welchen jept über alte auf bie Serbe ffcrung
ber Scpcmate begügtietjen Anträge bie umfaffcnbfte unb in
*
appcllable (Gewalt übertragen ift, nur eine Slnficpt fiep
geltenb maepen fann. (Sin Slict auf bab ^erfonal ber
wieptigften Deputation, de fide, genügt. Sor allein finbet
fiep ba ber Utömcr (iarboni, ber fepon in ber Sorbcrcit
*
(
*Sommiffion
ungb
bag Dogma ber pdpftlicpcn Unfeplbartcit
in einer eigenen Dent'fcprift empfoplen unb in feiner (Som
*
miffion pat anncpmen taffen. Sieben ipm ber ^cfuit Steinb,
fobann bie berebten Slawen Dccpampb von SJccepeln, Spal
*
biitg von Saltimore, ißie von Ißoiticrg, Scbocpowbfi, «fpaffun
ber Slrmcnier, be ipreuv bon Sitten; von Dcutfcpcn SJiar
*
tin, Seneftrcp, ©affer von Sri,reu, ¿wei Spanier, brei
Sübanierifauer, brei Italiener, ein ^rlänbcr, enblicp Simor
Qicgnicr unb Scparpman.
Seit 1800 ^apreu pat eg in ber jtirepe alb ©runb
*
gegolten, baff Decrete über beit ©tauben unb bie ßepre
nur mit einer, wenigfteng moralifepen, Stimmencinpcllig
*
feit votirt werben foUten. Diefcr ©runbfap ftept mit bem
ganzen Spftem ber tatpolifepeu Svircpc im engften 3u=
�(19)
bie neue ©cfdjäftöorbnung.
105
fammeuhaitg. ES ift fein IBeifpicl eines Oognta Mannt,
welches bürd; eine einfache Stimmenmehrheit unter bem
SBiberfpruche einer Wuberheit befchloffen unb barauf hin
cingcführt worben wäre.
Um bieS flar 311 machen, mufi ich mir Dtaurn für
eine furje theologifche, aber hoffentlich allgemein i?erftänb=
liehe, Erörterung erbitten.
Sie Kirche Ij^t ein ihr 13011 Slufang an übergebenes
Oepofitum geoffenbartcr Sehre 311 bewahren unb ju ver=
walten. * Sie empfängt feine neuen Offenbarungen, unb
)
fie macht feine neuen ElaubenSartifel. Unb wie mit ber
Kirche felbft, fo ift cS auch mit bem allgemeinen Eoncil.*
)
**
*') Sie ©ijeologie bat fidj in ber Gnttvicfluiig tiefer fragen an=
gefcbloffen an bie allgemein als claffifdj unb völlig correct angenom
mene Sdjrift beö SSincentiuö von Serins, baS Gommonitorium, baS
fdjon um baö 3aljr 434 erfdjien. Stuf biefe bejiefye id) mid) baber
in bem folgenben.
**) So fagt ber Sifdjof gif t) er von Dtodjefter, ber für ben ißrimat
bes? Zapfte« fein geben opferte, in feiner Streitfdjrift gegen i'utber
(Opera, ed. Wirceburg. 1597, p. 592) mit Berufung auf ben gleiten
Slubfprud) be¡3 ©uns ScotuS: In eorum (beS Goncils mit bem Zapfte)
arbitrio non est situm, ut quiequam tale vel non tale faciant, sed
spiritu potius veritatis edocti, id quod revera prídem de substantia
fidei fuerat jam declarant, esse de substantia fidei. Hub ber 9Jii=
norit ©a ven port, Svstema fidei, p. 140: secundum receptam,
tam veterum, quam modernorum doctorum sententiam ecclesia non
potest agere ultra revelationes antiquas, nihil potest hodie decla
ran de fide, quod non habet talem identitatem cum prius revelatis.------------ Unde semper docet Scotus: Quod illae con
clusiones solum possunt infallibiliter declarari et determinan per
ecclesiam, quae sunt necessario inclusae in articulis cre
dit is. Si igitur per accidens conjunguntur, vel si solum proba-
�106
S? cUinger,
(20)
Das ©oncil ift bie IRepräfcntatioii, bie 3ufammciifaffung
bcr gangen Äircbe; bic Sifcpöfc auf bcmfclbcn finb bie
©efanbten unb ©efcpäftSträger aller Äircpcn bcr fat^oii=
fepen SSelt; fic paben im tarnen bcr ©efammtpeit 311
erklären, waS biefe ©efammtpeit bcr ©laubigen über eine
rcligiöfe §ragc bentt unb glaubt, was fic als Ucbcrlicferung
empfangen pat. Die finb alfo als tßrocuratoren angufepen,
Welcpe bic ipnen gegebene ©ollmacpt burepanS niept überfepreiten bürfen.
)
*
Späten fie cS, fo würbe bic Jtircfjc,
bereu Übertreter fie finb, bic von ipnen aufgcftellte Sepre
unb Definition niefjt bestätigen, viclinepr als etwas iprem
gläubigen Dewu^tfein $rembcS jurüefweifeu.
Die ÜSifepöfe auf bem (Soncil finb alfo vor allem
3engen, fie fagen aus unb conftatiren, was fie unb ipre
©emeinben als ©laubcnSlepre empfangen unb bisper be=
' fannt paben; fie finb aber auep Dlicptcr, nur bafj ipre
biliter sequuntur ex articulis, fidem non attingent per quascumque
(leterminationes, quia Concilia non possunt identificare, quae sunt
ex objecto diversa, nec necessario inferre ea, quae solum appa
renter, seu probabiliter sunt inclusa in articulis creditis.
•) Concilium non est ipsamet ecclesia, sed ipsam tantum
repraesentat ; — — id est episcopi illi qui concilio adsunt, legati
mittuntur ab omnibus omnium gentium catholicarum ecclesiis, qui,
ex nomine totius universitatis, déclarent, quid ipsa universitas
sentiat et quid traditum acceperit. Itaque ejusmodi legati omnium
ecclesiarum sunt veluti procuratore«, quibus nefas esset procura
tionem sibi crcditam tantillum excedere. Unde constat, quod si
quingenti episcopi, ut videre est in exemplis Ariminensis, et Constantinopolitanae contra imagines coactae synodi, suam de fide
communi declaranda procurationem tantillum excederent, universa
ecclesia, cujus sunt tantummodo procuratores et simplex reprae-
�(21)
bie neue (ScfdjäftSorbnung.
107
richterliche ©cwalt über ben ©tauben nicht über ben 23e=
reich ihrcö ^cugenthumS ijinau^efyeit barf, vielmehr burefj
biefeS forttvährenb bebingt unb umfehrieben ift 91(3 (Ritter
haben fie baS ©efefc (bie ©laubcnSlchre) nicht erftgu machen,
fonbern nur gn interpretiren unb anjuwcitbeii. Sie flehen
unter bem öffentlichen (Rechte ber Äirche, an irelchcrrt fie
nichts ju äitbcrn vermögen. Sie üben ihr (Richtcramt,
crftenS: inbem fie bie von ihnen abgetegten $cugniffe
unter einanber prüfen unb vergleichen unb bereu Tragweite
erwägen; jweitenS, inbem fie nach gewiffenhafter Prüfung:
ob an einer Sehre bie brei unentbehrlichen (öebingungen ber
Univcrfalität ber (perpetuität unb beS ©onfenfuS (ubique,
semper, ab ómnibus) ¿utreffen; ob alfo bie Sehre als
bie allgemeine Sehre ber ganzen Äirche, als wirtlicher (öe=
ftanbthcil beS göttlichen ©epofitumS, allen gegeigt unb ihr
(Betenntnifj jebein (griffen aufcrlegt Werben fönne.* $hre
)
sentatio, definitionem factam ab illis ratam non haberet, imo re
pudiarci. Oeuvres de Fénélon, Versailles 1820, II, 361.
*) ©o ber ^efuit 23 a g o t in feiner Institutio Theologica de
vera religione. Paris 1645, p. 395: Universitas sine duabus aliis,
nimirum antiquitate et consensione stare non potest. Quod autem
triplici illa probatione confirmatur, est haud dubie ecclesiasticum
et catholicum. Quod si universitatis nota deficit et nova aliqua
quaestio exoritur, novaque contagio ecclesiam commaculare incipit,
tunc hac universitate praesentium ecclesiarum deficiente recurrendem est ad antiquitatem. Notai enim Vincent, posse aliquam
haereseos contagionem occupare multas ecclesias sicut constat de
Ariana ; adeo ut aliquando plures ecclesiae et episcopi diversarum
nationum Ariani quam Catholici reperirentur. Et quantumvis
doc rina aliqua latissime pateat, sitamen novam esse constat, haud
dubie erronea est, nec enim est apostolica, nec per successionem
�108
©ötttnger,
(22)
Prüfung I;at fid) bemnacf; fowol)l über bie Vergangenheit als
bie Gegenwart 311 erftrecfen. <5o ift toon bcm SImte ber
Vifcßöfc auf Goncilien jebe SöiUtür, jebcS blofj fubjective
Gutbünten auSgefcljtoffen. GS würbe ba frevelhaft unb
verberblich fein, benn ba bie itirc^c feine neuen Dffenbarungen
empfangt, feine neuen Glaubenöartifcl macht, fo bann unb
barf auch ein Goncil bie Subftan^ beS Glaubens nicht
aitbern, nichts bavon Wegnchmen unb nichts hin8uFll9en‘
Gin Goncilium macht alfo bogmatifchc Decrete nur über
Dinge, welche fchon in ber Kirche, als burch Schrift unb
Drabition bezeugt, allgemein geglaubt würben, ober welche
)
*
als eoibente unb flarc Folgerungen in beit bereits geglaubten
unb gelehrten Grunbfätjen enthalten finb. SBenit aber
et traditionem ad nos usque pervenit. Deinde, ut notat idem Vincentius, antiquitas non potest jam seduci. Verum enimvero quia
et ipse error antiquus esse potest: idcirco cum consulitur vetustas,
in ea quaerenda est consensio.
*) So S^incentiuS: Hoc semper nec quidquam dliud Conciliorum decretis catholica perfecit ecclesia, nisi ut quod a majoribus sola traditione susceperat, hoc deinde posteris per scripturae
chirographum consignaret. Commonit. cap. 32. ©er ©ribentirtifdje
©Ijeologe 23 eg a, ap. Davenport p.9: Concilia generalia hoc tantum
habent, ut veritates jam alias, vel in seipsis, vel in suis principiò
a Deo, ecclesiae vel SS. Patribus revelatas vel per scripturas vel
traditionem prophetarum et apostolorum turn declarent, turn confirment et sua autoritate claras et apertas et absque ulla ambigu.tate ab omnibus Catholicis tenendas tradant. Addit: et ad hoc
dico: praesentia Spiritus sancii illustrantur, primo ut infallibiles
declarent veritates ecclesiae revelatas, et secundo, ut ad terminando
dubia in ecclesia suborta, extirpandosque errores et abusus infab
libiliter etiam ex revelatis colligant populo Christiano credenda et
usurpanda in fide et moribus.
�(23)
bie neue Oefdiäftborbnung.
109
eine Meinung Ba^unbcrte lang ftetS auf Sßiberfpritd)
gefloßen unb mit allen tl)eoiogifd)en SBaffen beftritten
Worben, alfo ftetS minbeftens unfid)er gewefen ift, fo tarnt
fie nie, and; burd; ein ©oncilium nidjt, sur ©ewif^eit,
baö Ijeifjt jur ©ignitat einer göttlich geoffenbarten £efyre
erhoben werben, ©aljer ber gewöbnlid)c 9luf ber SSäter auf
ben ©oncilien nad) ber Einnahme unb 3)erfüitbigung eines
bogmatifd)cn ©ecretS: haec fides Patrum.
Soll alfo j. 33. att bie Stelle ber früher geglaubten
unb gelehrten Srrtijumsfrciljeit ber gaitjen ftirdje bie Uit=
fehlbarfeit eines ©injigen gefeilt werben, fo ift baS feine
©ntwidlung, feine ©rplication beó vorher implicit @eglaub=
ten, feine mit logifdjer ^olgeridjtigteit fid) ergebenbe ©on=
fequenj, fonbern einfach baS gerabe ©cgcntljeii ber früheren
fiebre, bie bamit auf ben Jiopf gcftellt würbe, ©erabe wie
es im politifd)en ßebeit feine fyortbiibung ober ©ntwicflung,
fonbern einfad) ein Umfturj, eine Revolution wäre, wenn
ein bisher freies ©emeinwefen b^id) unter baS 3od)
eines abfolut I)errfd)enben Wlonard)cn gebracht würbe.
©ie Beit, in welcher ein ofumenifdjeó ©oncit über ben
©laubeit ber (griffen beräth, ift alfo fletó eine $eit ber
lebhafteren ©rweefung beS religiöfen SßewufjtfeinS, eine „ßeit
ber abjulegenben Beugniffe unb ber offenen ©rflarungen
für alle treuen Söhne ber Jtird)e, ©eiftlicfw wie Saien,
gewefen. Rian glaubte, wie bie ©efdjidjte ber Ytirc^e be=
weist, allgemein, bafj man gerabe burd; folcfje Äunbgebungen bent ©oitcil feine Rufgabe erleichtere, unb nicf)t bie
33äter baburd) ftöre ober hemme. Beugnifj ablegeu, 2Dünfd;e
�110
SöHinger,
(24)
auófpredfcn, auf bie 23cbürfniffe ber 5tir(f)c fyinwcifen, tann
unb barf jcbcr, aucf) ber £aie.
)
*
@anj bcfonbcrS wenn cS fid) um bie (Sinfüíjrung
eines neuen £)ogma íjanbelt, welkes etwa, von einer Seite
fycr gcforbcrt, bcm SSewujjtfcin ber (Staubigen fremb ift
unb ifjneit ais cinc Neuerung crfcfjciut, bann ift ber fidj
cr^cbenbe ißroteft ber ßaicn ein ebenfo gerechter als not^=
wenbiger, unb unvermciblidjcS 3eu9u^ ^cr ^Inlfäuglitfjteit
an ben ifyncu überlieferten (Stauben, uub fie erfüllen bamit
cine lßflid;t gegen bie J^ircfje2luf bcm (íoncil fclbft aber beweist bcr SBibcrfprudj
ben cinc Slnjaljl bcr ¡Sifdwfc gegen eine als Dogma ¿u
vertunbcnbe Meinung ergebt, bafj in ben von ifyncn rcpra=
fentirtcn Xíjciífirdjen biefe Meinung nidft für waljr, nicfjt
für göttlid) geoffenbart gehalten worben ift, unb aud) je|t
nidjt bafür gehalten wirb. ¡Damit ift aber fetjon cnt=
fdfieben baf$ biefer Veljre ober Meinung bie brei wefent=
licken ©rforberniffe bcr Univcrfalität, bcr ißetpetuitat unb
*) (So fagt ber Carbinol dieginalb Sßole, einer ber ißräfibeitten
beé Xribentinifcfjen Concité, in feinem 23ud>e De Concilio, 1562,
fol. 11: Patet quidem locus omnibus et singulis exponendi, si quid
vel sibi vel ecclesiae opus esse censeant, sed decernendi non om
nibus patet, verum iis tantum, quibus rectionem animarum ipse
unicus pastor et rector dedit. — ¡papft DHfotauö I. bemerft, baf?
bie Äaifer an ben Concilien tlfeiigenommen haben, roenn oom G5lau=
ben getjanbett loorben fei. Ubinam legistis, imperatores anteces
sores vestros synodalibus conventibus interfuisse? nisi forsitan in
quibus de fide tractatum est, quae universitatis est, quae omnium
communis est, quae non solum ad clericos, verum etiam ad Laicos
et ad omnes omnino pertinet Christianos. -¡Diefe Stelle fanb auch
in (Sratianö Secret Aufnahme.
�(25)
bie neue (^efcf)äftöorbnung.
111
beg (Sonfcnfng abgeben, baß fic alfo auch nicht ber ganzen
Mrebe alb göttliche ^Offenbarung aufgebrungen werben barf.
©arum fyat man eg in ber Äirdje ftctg für notl^
wenbig eraclßet baff, fobalb eine nur einigermaßen beträcht
liche Slnjahl von Sifchöfen einem von ber Mehrheit etwa
vorgcfchlagencn ober beabsichtigten ©ecret wiberfpracb, biefeg
©ecret beifeite gelegt warb, bie ©efinition unterblieb, ©ie
wahrhafte Äatholicität einer Sehre foll evibent unb un=
Zweifelhaft fein, fie ift eg aber nicht, fobalb bag ^eugniß
wenn auch einer Wnbcrzahl ben löewcig liefert, baß ganje
3l6thcilungcn ber ätirebe biefe Sehre nicht glauben unb nicht
betennen.
©arum war bei jebem (Soncil bie Hauptfrage: „Sinb
bieOlaubengbecrete von allen -Dlitgliebcrn genehmigt worben?"
Sogleich auf bem crften allgemeinen Goncil 311 Dlicaa, wo
unter 318 IBifcböfen julcßt nur ¿wei fiep ber Unterfchrift
weigerten. $u (Sbatcebon zögerte man fo lange mit ben
©ntfeheibungen, ließ fiep immer wicber auf neue (5rörter=
ungen ein, big eiiblid; alle 23cbcnfcn, welche befonberg bie
illvrifchcn unb bie paläftinenfifchen Sifcböfe gegen bag
Schreiben Seo’g anfänglich hc9tcn, gehoben waren. 9iod)
ehe Ä'aifer Jarcian bie Sßnobe entließ, brang er auf eine
(ntlärung: ob wirtlich alíe SBifcfwfc (eg waren über 600)
ber (Slaubcngbefinition guftimmten, wag beim auch alle
bcrcitwilligft bejahten, unb worauf ^oapft Seo felbft (Sott
banfte baß fein Schreiben „nach allen 3rüCifeIR unb ®c=
benten bod) cnblicß burcf) bie unwibcrlegliche 3uf^nnnun9
beg gefammten Gpiffopatg" beftätigt worben fei. So ver=
fieberten and) auf bem felgten allgemeinen Goncil bie
�112
S?óliin<jer,
(26)
iöifc^öfc auf bie Jyrage beb Äaiferb: baß bie bogmatifc^e
(Sntfd)eibuug unter Zuftimmung aller aufgcftcllt worben
fei. Sabfelbe gefchal) auf bem fiebenten im Zaljre 787.
Unb wicberum mclbcte Ä'arl ber ©roße von bem (Sondi
ju ^ranffurt 794 ben fpanifd)cn 53ifd)öfen: alleb fei gefdjel)en,quatenusSancta omnium unanimitas decornerete.
3n Srient gab ^ßapft Sßiub IV ben Legaten bic 2Bei=
fungi nicl)tb entfcljeiben ju laffen wab nid)t allen Tätern
genehm fei. (Siner ber bort bcfiitblicfycn Sinologen, ^la^ba
bc dlnbraba, berichtet: mehrmals Ijabe man ein Secret
Söocbcn, SDÌonate lang uneiitfcbicben gclaffcn, weil einige
wenige 23ifd)öfe wiberftrebten ober IBcbentcn äußerten; erft
bann, wenn enblid) nach laugen unb forgfältigen 2?eratt)=
ungen (Sinftimmigfeit ber Später erhielt worben, ljabe man
bab Secret publicirt. $ai)Va führt mehrere 23cifpiele ba=
von an.
)
*
Hub Soffnct bemerft über bic 33orfc()rift ^ius’
IV : bieß fei eine treffliche dìegei um bab Söaljre vom
Zweifelhaften 311 fd)eibcn.
idlle Sheologen machen cb jur 53cbingung ber Detu=
mcuicität eineb (Soncilb baß völlige À reib eit auf bem=
felbcit hctrfdje. Freiheit beb diebenb, Freiheit beb Stimmens,
diiemaub, fagt Sonimeli), barf jurüefgewiefen werben ber
♦) Defensio fidei Tridentinae, f. 17 : Cum quindecim fere aut
viginti dubitare se ajebant, ne vero quiequam praeter Conciliorum
vetustum morem concluderetur, horum paucorum dubitatio plurimoruni impetum retardavit, atque effecit, ut res in aliam sessionem
dilata, omnium fere calculis tandem definiretur. 9Jian vergi. bort
baö Weitere. ‘Ulan fielet, bafe ju Orient bie Uebeineugung l^evrfc^te,
es muffe alleò in ber QBeife ber alten doncilien bel;anbelt unb ent=
fdjieben — menigliene bie mefentlidie {\orm berfelben bcibetjalten werben.
�(27)
bie neue $c|d)äftöorbmin3.
113
gehört werben will. ^id;t bloß phVÍWr $wang würbe
bie 23efd)lüffe eines ßoncils fraftloS unb wertlos machen.
£)ie Freiheit, biefe LebcnSluft eines wahren (Solicits, wirt»
and; burdj bie gar mannigfaltigen formen in benen mo=
ralifSer^wang cintritt, ober bcrWnfd; fidj willig fiiedjtcn
lä£t (3. 25. burd) bie bcrfdjiebcnen Strten ber Simonie),
jerftört, unb bie Legitimität beS (Soncils baburd) aufgehoben.
£ouruelp nennt als bie auf Spnoben wirffamen unb bie
conciliarifdje Freiheit aufhebenben LeibenfSaften fynrdjt,
Stellengier, ®clbgci¿ unb äpabfudjt. *
)
2llS ber grofje Slbfall 311 Seleucia unb Bimini gleis
zeitig ftattfanb, als au fed)Shunbert 23ifchöfc baS gemcin=
fame Wenntnif) bcrläugiieteii unb Preisgaben, ba war es
„©eifteSfSwädje unb Sd)cu vor einer mühfeligen dicife"
(partim imbecillitate ingenii, partim taedio peregrinationis evicti, Sulp. Sever. 2, 43), was fic überwanb.
©ic blofic £l)atfad)e einer wenn and) noch fo ¿al)l=
reifen, bifdjöflidjcn 23erfannulling ift alfo noch lange fein
beweis ber wirtlichen Dcfumcnicität eines (Soncils; ober,
Wie bie Theologen, 3. 23. Sournclp, fid) auSbrüdcn, cS
fanu wohl öfumenifd) ber ^Berufung nad) fein, ob es biejs
aber and) bem Verlauf unb 2luSgang nach fei, baruber
fann baS (Soncil felbft nidjt eutfcpciben, faun nidjt fetber
fid; 3eugnifz geben; ba muff erft bie bod) and) nod) über
jebem (Soncil ftepcube Autorität, ober baS 3eugnifj ber
gaumen Ä'ircpc, als cntfcfjeibeiib unb beftätigenb pinjutreten.
Sie (Soncilien als fold;c haben feine SScrheifgung — aueb
J De ecclesia I, 384.
�114
Töüingcr,
(28)
in bcn gewöhnlich angeführten SSorten be§ äperrn von ben
„jwei ober brei" femmt eben alles auf baS „in feinem
tarnen Sßerfammeltfein" an, unb bieff enthält, wie alle
Geologen annehmen, mehrere. Skbingnngen, bie 3. 5).
Stournelt) aufführt.
)
*
?(ber bie Äirchc hat
2?erhei§=
ungen, unb fie liutfz erft fiel) überzeugen, ober bie @ewif^
beit befi^cn, baf) V^Vfifchcr ober moralifefter 3wang, fvurebt,
ßeibenfehafteu, SJerführungötünftc — Singe wie fie ¿u
Diimini unb noch gar oft gewirtt h^n — nicht auf bem
(Soncil übermächtig geworben finb, baf) alfo bie wahre
Freiheit bort gcljerrfcht bube. $n biefem (Sinn fagt 23of=
fuet von einem ötumenif^en (Soncit: ber 23ifcböfc auf bemfclben müßten fo viele unb aus fo verfeiuebenen Säubern,
unb bie 3iiftimmung ber übrigen fo evibent fein,
*) Quaeres: quibus conditionibus promisit Christus se conciliis adfuturum? Resp. Ista generali: Si in nomine suo congre
gata fuerint; hoc est servata suft'ragiorum liberiate; invocato coelesti auxilio; adhibita humana industria et diligentia in conquirenda
ventate.------- Deus scilicet, qui omnia suaviter disponit ac mo
derato, via supernaturali aperta et manifesta non adest conciliis,
sed occulta Spiritus subministratione. (Deus) permittit, episcopos
omnibus humanae infirmitatis periculis subjacere et aliquando
succumbere: ncque enim unquam promisit, se a conciliis ejusmodi
pericula certo semper pro pulsaturum; sed hoc unum, se’iis semper
adfuturum, qui in suo nomine congrcgarentur. Congregari autem
in suo nomine censentur, quoties eas observant leges et condi
tions, quas voluit observari. Tournely, praelectiones theologicae deDeo et divinis attributis, I, 165. Journet») fiitjrt benfelben
(Bebauten in feinen praelectiones theologicae de ecclesia Christi,
I, 384 nod) weiter aus: (Deus) episcopos permittit omnibus hu
manae infirmitatis periculis obnoxios esse, metus scilicet, ambitionis, avaritiae, cupiditatis etc.
�(29)
bie neue ©efcbâftêorbnung.
115
baff man tlar fclje, e§ fei nidjtä aiibcreö ba gefdjeljeu,
afe baff bie Slufidft bet ganjeu SSelt jufammengetrageu
)
*
worben.
(Sollte fid; alfo geigen, baff auf bern Goucil feineoweg«
„bie fXufidjt bei ganzen tatljolifcfjcn SBelt jufammengetragen"
worben, baff vielmehr TMjrijeitebcfdüiiffc gefafft worben
feien welche mit bent ©tauben eines beträchtlichen Sfjeilö
ber Äirchc im SSibevfprud) fielen, bann würben gewifc in
ber tatlfolifdjcn SSclt bie fragen aufgeworfen werben:
£>aben nufere SSifdwfe richtig Bcuguiff gegeben bon bem
(Glauben ihrer ©iocefen? unb wenn nicht, finb fie waljr=
I;aft frei gewefen? über wie fommt es baff il;r 3cu9niB
nicht beamtet worben ift? bafc fie majorifirt worben finb?
3?on ben Antworten bie auf biefe fragen erteilt werben,
Werben bann bie ferneren Greigniffe in ber 5bird;e bebingt
♦) Et que les autres consentent si évidemment à leur assem
blée, qu’il sera clair, qu’on n’y ait fait qu’apporter le sentiment
de toute la terre. (Histoire des variations, 1. 15, n. 1OOO.) Unb
barum forbert ber WÜ ©elafiu« ju einer bene gesta synodus nidfct
nur, baß fie nad) Sdfrift unb îrabition unb nad) ben firdflidjen
«Regeln ißre Gntfdjeibungen gefaßt habe, fonbern and), baß fie von
ber ganzen ^irdje angenommen fei : quam cuncta recepit ecclesia
(Epist. 13 bei £'abbé ConcilIV, 1200 unb 1203). Unb «Rico te be^
merft gegen bie GaWiniften: Ils ont une marque évidente que le
Concile, qui se dit Universel doit être reçu pour tel, dans l’accep
tation qu’en fait l’Église. (Prétendus Réformés convaincus de
schisme. 2,7. p. 289.) ©ieftirdje gibt ben Goncilien Beugniß (nicht
etfl Autorität), fotvie fie burd) ihren biblifdjen Ganoit ben einjelnen
æüdjern ber Sibel Beugniß gibt, roäfyrenb natürlich bie innere Au
torität berfelben nicht von ber itirdje ausfließt. Sie ift auch batestis,
non autor fidei.
�116
SDöUinger, bic neue @ef<$äft$orbnung.
(30)
fein. Unb barum ift au cf) in ber ganzen Äirdjc bic bollftc
fßublicität ftetö als ju einem (Soncit gehörig gewährt worben; benn cS liegt ber gefammten djriftlidjen SBelt ijodjlicf»
baran nidjt nur ju wiffen bafj etwas bort befdjloffen wirb,
fonbernaudj ¿u wiffen wie eS befdjloffen wirb. 2ln biefem
Hßic hängt gulefct atieS, wie bie benfwürbigen ^a^re 359,
449, 754 u. f. w. beweifen. Stuf baS ßoncil »on Orient
hätte man fid) be^üglidj beS jwangSweife auf erlegten <Sdjwei=
genS nidjt berufen follen; benn erftenS würbe bort blofc
eine ^Dialjnung gegeben, unb ¿weitend betraf bie <5rinner=
ung nur bie 23etanntmadjung oon (Entwürfen, welche, was
heutzutage bei bem <5tanb ber ißreffe nidjt meljr möglich
wäre, bamals in ber $erne mit wirtlichen ^ecreten oer=
wedjfelt würben.
�
Dublin Core
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Title
A name given to the resource
Victorian Blogging
Description
An account of the resource
A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
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Conway Hall Library & Archives
Date
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2018
Publisher
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Conway Hall Ethical Society
Text
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Original Format
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Pamphlet
Dublin Core
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Title
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Einige worte uber die unjehlbarfeitsadresse und geschaftsordnung des concils und ihre theologische bedeutung zwei gutachtung von J. V. Dollinger
Creator
An entity primarily responsible for making the resource
Dollinger, J. V.
Description
An account of the resource
Place of publication: Munchen
Collation: p. 87-116 ; 19 cm.
Notes: From the library of Dr Moncure Conway. Text in German.
Publisher
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Rudolph Oldenbourg
Date
A point or period of time associated with an event in the lifecycle of the resource
1870
Identifier
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G5722
Subject
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Theology
Germany
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<a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a><span> </span><br /><span>This work (Einige worte uber die unjehlbarfeitsadresse und geschaftsordnung des concils und ihre theologische bedeutung zwei gutachtung von J. V. Dollinger), identified by </span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk"><span>Humanist Library and Archives</span></a><span>, is free of known copyright restrictions.</span>
Format
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application/pdf
Type
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Text
Language
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German
Conway Tracts
-
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PDF Text
Text
����������������������������������������������������������������������������������������������
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Victorian Blogging
Description
An account of the resource
A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
Creator
An entity primarily responsible for making the resource
Conway Hall Library & Archives
Date
A point or period of time associated with an event in the lifecycle of the resource
2018
Publisher
An entity responsible for making the resource available
Conway Hall Ethical Society
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
Pamphlet
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
False divinities or, Moses, Christ & Mahomet
Creator
An entity primarily responsible for making the resource
A Foreign Theolologist
Description
An account of the resource
Place of publication: London
Collation: 83, [1] ; p. 22 cm.
Series number: no.7
Notes: Annotations in ink. Donated by Mr Garley. Published anonymously by 'A Foreign Theologist'.
Publisher
An entity responsible for making the resource available
F. Truelove
Date
A point or period of time associated with an event in the lifecycle of the resource
1870
Identifier
An unambiguous reference to the resource within a given context
G5082
Subject
The topic of the resource
Atheism
Rights
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<a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a><span> </span><br /><span>This work (False divinities or, Moses, Christ & Mahomet), identified by </span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk"><span>Humanist Library and Archives</span></a><span>, is free of known copyright restrictions.</span>
Format
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application/pdf
Type
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Text
Language
A language of the resource
English
Atheism
Deism
Jesus Christ
Moses
Muhammad
-
https://d1y502jg6fpugt.cloudfront.net/25778/archive/files/89eaf79e3c2f63a625bcdcef5ca6c42f.pdf?Expires=1712793600&Signature=aS3igiQmJkanSD6CmekXShK7xRPyxjj%7EaZPYk5X2SuGiQ2SjixpRf-Av9X15xyPBQIlscH2ftzvXJo7QC7iuRNBKGBEOZH%7EBhiLunpF60JU7QlLp4ROuxgxsAcYrLW7np5oerwnezxEi84H9x1AV8JKR9gUNuTLyzE-9rZyN6WwbUSOnW3PvpVrl0yQ%7E4b%7EGd%7Ex0CTimzTyxY2lgg7EJuVQd5%7EIRw2UWOyN3B2Ri4796uEFW%7EQuZGyXgErQW052kSsYLmzswbkTsPmunlf8qr6te4yl7FnXOP3F8zcAp%7EU-mJ29hcPhjAfKKK%7EVD5CosZXeAxfilgh-9panZlP5ERg__&Key-Pair-Id=K6UGZS9ZTDSZM
9ab5b66cec283a1cd8c7029cd8c768da
PDF Text
Text
NOTTING HILL
PHILANTHROPIC
SOCIETY.
I
Jfiftoitlj Annual Jitjjjri.
NOTTING HILL:
PRINTED BY J. WAKEHAM, 4, BEDFORD TERRACE.
1870.
�,:
3TTAW .-iM
—i^dc'_■ ■ ■_ ■
■
'■
.3B4
'- .'i’i
�NOTTING HILL
This Society is established for the purpose of afford ■
ing temporary Relief to the deserving Poor residing in
the Ward of Notting Hill.
The Tickets given are (except in special cases) for
Meat, Bread, Coals, or Grocery, and are distributed by
the Visitors of the Society only.
LIST OF VISITORS*
—:------- --------------
District.
1 Campden Street .
,
2 Peel Street
3 Rabbit Row, and Edge
Terrace .
4 Kensington Place .
5 Dartmoor Street, West of
Johnson Street .
6 Dartmoor Street, East of
Johnson Street .
7 Ernest Street
8 William Street and John
son Street
9 Farm Street
10 St. James Street .
;
11 New Street
12 Uxbridge Street, West of
Johnson Street .
T
Visitors.
Mr. BOSANQUET, 8, Lansdowne Road.
Mr. WAKE HAM, Bedford Terrace.
Mr. BURDEN, West Mall.
Mr. BAWDON, 19, Silver Street.
Mr. RUSSELL, 103, High Street.
Mr. SWEET, 1 Dartmoor Street.
Mr. WATTS, 131, High Street.
Mr. LUCAS, 10, Johnson Street.
Mr. A. LANGMAN, 21, St. Ann’s Road.
Mr. T. B. LANGMAN, 7a, Farm Street.
Mr. GOODMAN, 28, High Street.
Mr. PARKHOUSE, 20, Devonshire Terrace,
�4
13 Uxbridge Street, East of
Johnson. Street .
14 Bulmer Place
,
15 Pelham Terrace and Mews
16 Portobello Road, South of
Archer Street, and adja
cent Mews
.
17 Portobello Road, west side
South of Cornwall Road,
North of Archer Street .
18 Portobello Road, east side
South of Cornwall Road
North of Archer Street .
19 Western Terrace .
20 Bolton Road
21 Lonsdale Road
22 Ledbury Road, and mews
• adjacent .
23 Portobello Road, North of
Cornwall Road, and ad
jacent Mews
24 District North of Lancas
ter Road, East of Porto
bello Road and West of
St. Luke’s Road .
25 Prince’s Road
26 Prince’s Place
27 St. James’ Place .
28 Queen’s Place, Charles
Street, Phoenix Place,
and Royal Mews
29 St. Catherine’s Rd., West
of Union Street .
30 Union Street
31 St. Catherine’s Road, East
of Union Street .
32 William Street, Norlands .
33 Portland Road (east side)
84 Portland Road (west side)
35 Heathfield Street .
36 Thomas Street, Bird’s Cot
tages, Warwick Place,
Mary’s Place, James St.
37 St. Ann’s Road North,
Green’s Row, and Cres
cent Street
Mr. BUTLER, 71, High Street.
Mr. HARVEY, 92, High Street.
Mr. INGLIS H, Albert Terrace.
Mr. JOHNSTON, Oxford Terrace.
Mr. RENDELL, Buckingham Terrace.
Mr.
Mr.
Mr.
Mr.
MASCALL, 44, Archer Street.
H. TAYLOR, 39, Ledbury Road.
CANNON, 4, St. George’s Road.
SELWAY, 140, Lancaster Road.
Mr. BALDING, 32, Ledbury Road.
Mr. SCOLES, 6, Bassett Terrace.
Mr. ASHFOLD, 4, Carnarvon Terrace.
Mr. WARREN, Prince’s Road.
Mr. COLEMAN, 18, Prince’s Road.
Mr. CORKHILL, Prince’s Road.
Mr. BARLEY, Addison Road North.
Mr. B. ABRAMS, St. Ann’s Road.
Mr. L. ROWDEN, 89, Prince’s Road.
Mr. PEGDEN, Union Street.
Mr. J. H. WOOD, 16, Union Street.
Mr. TIMSON, 1, Clarendon Place.
Mr. ASHDOWN, 155, Portland Road.
Mr. LONG, 2, Clarendon Place.
Mr. HOOD, James Street, Potteries.
Mr. JONES, 1, St. Ann’s Road North.
�5
George Street
Kenilworth Street
Walmer Terrace .
Canterbury Road .
FoweU Street J
Talbot Road and Mews
adjacent
44 St. George’s Road, and
St. Mark’s Terrace
45 District bounded by Brainley, Silchester, and Lan
caster Roads
46 Testerton
Street, and
Hurstway Street.
47jWalmer Road and adja
cent Streets
48 Blechynden Street
49 Manchester Street
50 Martin Street and Station
Street
51 Kensal Green (such portion
as lies within the Parish
of Kensington) .
38
39
40
41
42
43
Mr. LEWIS, St. Ann’s Road North.
Mr. BAKER, Stoneleigh Street.
Mr. BOALER, 134, Clarendon Road.
Mr. VOAKE, 166, Clarendon Road.
Mr. SQUIRRELL, 171, Clarendon Road.
Mr. WYATT, Cambridge Villa, St. Mark’s Rd.
Mr. J. BENNETT, 154, Lancaster Road.
Mr. W. C. BARBER, 172, Lancaster Road.
Mr. WRIGHT, Hurstway Street.
Mr. H. CROSSE, 170, Clarendon Road.
Mr. BROWN, 268, Lancaster Road.
Mr. BURROUGH, 17, Silchester Terrace.
Mr. JENKINSON, Blechynden Street.
Mr. BROOME, 62, Southam Street, Kensal
Green.
Signed Hospital and Dispensary Letters may be sent to the
Treasurer, who will gratefully acknowledge them, and see that
they are given with discrimination to the sick poor.
The Subscribers may refer deserving cases of temporary distress
and sickness to the Visitor, in whose district the person resides
(a list of which is printed above.)
Funds are urgently needed, in consequence of the extension of
the operations of the Society into the poorest parts of Notting Hill.
Donations will be thankfully received by the Treasurer, Mr. R.
Harvey, 92, High Street, Notttng Hill; Mr. Timson, Secretary,
1, Clarendon Place; Mr. Parkhouse, Collector, 20, Devonshire
Terrace; or by any member of the Committee,
�6
COMMITTEE FOR THE ENSUING YEAR.
President, J. E. GRAY, Esq., 4, Linden Grove.
Treasurer, Mr. R. HARVEY, 92, High Street.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
B. ABRAMS.
ASHDOWN.
ASHFOLD.
BAKER.
BALDING.
BARLEY.
BAWDON.
J. BENNETT.
BOALER.
BOOTY.
BOSANQUET.
BROOME.
BROWN.
BURDEN.
BURROUGH.
BUTLER.
CANNON.
CHAPMAN.
CHURCH.
COLEMAN.
COLLEY.
CORKHILL.
H. CROSSE.
GOODMAN.
HOBBS.
HOOD.
INGLISH.
JENKINSON.
JOHNSTON.
JONES.
Mr.
Mr.
Mr.
MrMr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
Mr.
T. B. LANGMAN.
A. LANGMAN.
LEWIS.
LIDWELL.
LONG.
LUCAS.
MaSCALL.
MINTER.
PARFITT.
PEGDEN.
F. RADFORD.
RENDELL.
L. ROWDEN.
RUSSELL.
SCOLES.
SHORT.
SELWAY.
SPALDING.
SQUIRELL.
SWEET.
G. TAYLOR.
H. TAYLOR.
VOAKE.
WAKEHAM.
WARREN.
WATTS.
WILLIAMS.
WRIGHT.
WOOD.
WYATT.
With power to add to their number.
Secretary, Mr. TIMSON, 1. Clarendon Place.
Collector, Mr. PARK HOUSE, 20, Devonshire Terrace.
�THE ANNUAL MEETING
OF
THE NOTTING HILL
PHILANTHROPIC SOCIETY
WAS HELD AT
ST.
PETER’S
SCHOOL
ROOM,
ON
TUESDAY EVENING-, DECEMBER 14^, 1869.
REV. J. ROBBINS, D.D.,
ITT
THIS
CHAIR.
THE FOLLOWING REPORT WAS ADOPTED AT AN ADJOURNED
MEETING.
The number of Cases relieved during the past year
is calculated at 2160.
The Society has now, after a gradual development
during 15 years, assumed the form of a well-organized
system for the relief of temporary distress.
Its operations, as shown by the Secretary’s books
from year to year, have been productive of some sub
stantial results.
Far more extensive good may be anticipated from
a generous support of its admitted claims.
The Committee would earnestly press upon the
great body of their fellow tradesmen throughout the
area of the Ward of Notting Hill, the vital importance
of securing a faithful band of Visitors, who, acting in
harmony with them, will by personal visitation of the
homes of the poor, and by using every available
�means of inquiry, exercise the most careful discrim
ination in their distribution of relief, so as to detect
imposture and encourage industry.
During the past year, the Meetings of the Society
were, with the consent of the Incumbents, held in the
School Room of St. John’s, on the 8th of January; at
St. Clement’s, February 12th; St. James’s, February
26th; St. George’s, March 9th; St. Peter’s, March
23rd; All Saints’, April 13th; St. Mark’s, May 14th.
This was done with a view to a closer co-operation
with the clergy, and the diffusion through the several
districts of the Ward of a wider knowledge of the
principles, objects, and organization of the Society.
The Committee trust that this plan has produced
the effect desired, and that full confidence is felt in
the Society, as a valuable agency for grappling with
some at least of those difficulties which pauperism
presents.
Its future success depends, under God, upon the
support it receives, the spirit in which it is worked,
and the intelligence and energy with which its opera
tions are carried on.
The Committee appeal to the public, not so much
upon the ground of work done, of which they acknow
ledge the defects, as from a desire to be able to meet
promptly the urgent call for renewed efforts which
the fluctuating condition of the poor is increasingly
making, from .want of employment and depression
of trade.
�9
From the displacement of the poor, the neighbour
hood of the Potteries is densely populated by a class
of persons who have to struggle hard for existence;
and severe are the trials to which many are reduced,
whose sufferings might at least be lightened by timely
relief judiciously given through Visitors who, by
close contact with them, will learn their true history
and sympathize with their wants.
It appears to the Committee that the ultimate
object of the Philanthropic Society should be to
lower the Rates by elevating the poor.
The accomplishing of this end is obviously retarded
by a system of relief indiscriminately administered to
the dependent pauper and the industrious labourer.
The first is a fit subject if hopelessly reduced for
parochial relief, or emigration. The second, suffering
from temporary or accidental causes, is encouraged,
by timely assistance, to recover his position of manly
independence and self support.
The Committee are well aware that, with the best
intentions on their part, and the greatest discrimina
tion on the part of the Visitors, the immediate results
of the Society’s work may disappoint the sanguine,
and perhaps shake the faith of its supporters in its
utility.
The best answer they can give to such waverers
is, redoubled exertions to stem the tide of pauperism
which is flowing in so rapidly, while they remind
their friends at the same time that, if their means are
�10
crippled, their action must be relatively feeble and
ineffectual.
Since the last Annual Meeting a new Society for
organising charitable relief, and repressing mendicity
has been formed, the Earl of Lichfield being chairman
of the Committee, a branch of which has been intro
duced into this parish.
The plan proposed is to establish a Charity Office
in a central position in the Parish, at which office a
Committee, consisting of the representatives of the
various parochial and charitable agencies, and Metro
politan local Relief Societies, ministers of all denomi
nations, Poor-Law Guardians, and others, is to meet
weekly.
The Committee of this Society think that every
information and countenance should be given to the
requirements of the above Society so far as refers to
the Ward of Notting Hill.
�LIST OF SUBSGBIBEBS,
1869—70.
£ s. d.
5 0 0
16, Mr. S. C. Kingston...
1
1
0
3, Mr. J. Chapman
1
1
0
20, Mrs. Johnson
0 10
0 10
AUBREY HOUSE.
Mr. P. A. Taylor, M.P.
0
0
17, Dr. E. H. Vinen
CAMPDEN HIDE ROAD. £ 3. d.
THE LODGE.
0 5
0
0 5
0
CASTLE TERRACE.
Mr. R. T. Swain
ADDISON ROAD.
...
CHEPSTOW PLACE.
80, Mr. Stroud L. Cocks
ADDISON TERRACE.
2, Mrs. Chadwick
2, Miss Chadwick
0 10 0
...
CHEPSTOW VILLAS.
0 5 0
...
CLARENDON PLACE.
1, Mr. W. T. Timson
ARCHER STREET.
Mr. W. Hickman
0
5
0
0
1
00
0
1
2
10
1
10
5
10
0
6
0
0
6
0
0
0
CLARENDON
ARUNDEL GARDENS.
9, Mr. JI R. Christie
17, Mrs. Col. Harriott ...
18, Sir E. Hilditch
20, Rev. E.K. Kendall,M. A.
31, Lt.-Gen. G. Tomkyns
33, Mr. H. Methold
34, Mr. H. Brady
0 0
1
...
0
ROAD.
38, Mr. D. Aston
... 0 10 0
78, Mr. J. R. Faulkner 0 5 0
134, Mr. W. Boaler
...050
166, Mr. Voake ...
... 0 10 0
170, Mr. EE. Crosse
...0 5 0
170, Mrs. EE. Crosse
...0 5 0
197, Mr. J. Powter
... 0 5 0
CODRINGTON TERRACE.
BATH PLACE.
3, Mr. C. Greenway
0 10 0
4, Mr. J, Boyer
...110
COLVILLE TERRACE EAST.
BEDFORD GARDENS.
54, Mr. R. Phillips
66, Misses Codd
...
...
0 10 0
o 2 6
14, Mrs. Audain
0 5
0
0 10
...
0
DARTMOOR STREET.
1, Mr. T. Sweet..............
BERESFORD TERRACE.
10, Mrs. Wright
BRUNSWICK
...
0
5 0
31, Rev. G. Bennett, M.A.
DAWSON PLACE.
1
0
12, Mr. W. Eade
...110
14, Capt. H. Shuttleworth 110
18, Mrs. Tucker
... 0 10 0
1 *1
0
5,
GARDENS.
1
BRUNSWICK TERRACE.
4, Mr. C. B. P. Bosanquet
DENBIGH TERRACE.
BUCKINGHAM TERRACE.
5, Mrs. Adey
...
0
5 0
DEVONSHIRE TERRACE.
2 2 0
£17 17
Mr. J. Couzens
6
4, Mr. S. Elborn
...050
£27 5
6
�12
£
ELGIN CRESCENT.
36, Mr. S. Fowler
76, Miss Back ..............
s. d.
0 5 0
0 2 6
JOHNSON STREET. £
Mr. D. Lucas
*.
d.
0 10 6
...
KENSINGTON PALACE GARDENS.
ELGIN ROAD.
27, Mr. J. L. Bolding ...
0 10
6
5, Mr. B. E. Green
..110
26, Mr. J. Heywood, F.R.S. 110
EUSTON ROAD.
KENSINGTON PARK GARDENS.
63, Mr. C. Jennings
0 5 0
FARM STREET.
7a, Mr. T. B. Langman
0 5 0
GEORGE STREET.
8, Mr. E. Draisey
0 10
0
0 5
1 1
0
0
HANOVER TERRACE.
4, Miss Seward
18, Miss Raymond
3, Mr. R; Michell
6, Mr. H. F. Letchworth
7, Gen. Hon. Sir O. Gore,
G.C.B.
15, Dr. E. L. Bryan
16, Mr. P. Pittar
18, Mr. W. Clarke
23, Mr. H. W. Jewesbury
41, Mrs. Dunbar
42, Mr. J. Baillie
42, Miss Mowbray
46, Mr. J. S. Scott
1 1
0 5
0
0
0
1
1
1
0
0
1
0
0
0
0
0
0
0
0
0
0
6
5
1
1
1
10
10
1
5
2
HIGH STREET, KENSINGTON.
26 and 27, Mr. E. Ball...
0 10
0
HIGH STREET, NOTTING HILL.
15, Mr. J. Short
0
32, Mr. G. A. Norris
0
34, Mr. G. ¥. Sharpe ... 0
36, Mr. C. Klein
0
46, Mr. R. Spalding
0
48, Mr. H. Long
1
50, Mr. J. R. Bilton
0
60, Mr. W. Austin
0
71, Mr. G. Butler
0
77, Mr. F. W. Fricker ... 0
78, Mr. F. J. Hibbitt ... 0
92, Mr. R. Harvey
1
105 & 107, Mr. J. Minter 1
109, Mr. J. E. Horwell... 0
129 & 131, Mr. G. N. Watts 0
130, Mr. J. E. Lidwell... 0
133, Mr. J. E. Miller ... 0
136, Mr. C. B. Hammond 1
137 & 139, Mr. W. Booty 0
141 & 143, Messrs. R. H.
and J. Pearson
1
10
10
5
5
10
0
10
5
5
10
10
1
0
5
10
10
5
0
10
0
6
0
0
0
0
0
0
0
0
6
0
0
0
6
6
0
0
0
1
0
2
1
10
10
10
0
0
0
0
0
1
1
0
1
1
0
1
0
0
0
0
0
1
1
5
1
10
10
10
2
2
0
0
0
0
6
0
0
6
6
1 1 0
1 1 0
0 5 0
LADBROKE GARDENS.
3,
10,
11,
14,
Mr. H. T. Parker
Mrs. Punch
Mr. J. S. Torr
Mr. S. Magnus
- .. 0 10 6
..0 2 6
.. 0 10 0
..11 0
LADBROKE PLACE WEST.
..
1
1
0
... 0 10 6
...10 0
1, Mr. W. Bartlett
0 5
2, Mrs. Huggins
0 5
10, Mr. J. Kirkman
1 0
14, Mr. A. Maclure
0 5
1 0
20, Mrs. Rendall
26, Mr. J. D. Drakesford 0 5
1 0
29, Mr. B. Tomkins
0 5
32, Mrs. Child
33, Mr. J. Mylne
0 10
0
0
0
0
o
0
0
0
0
£48 7 0
£74 13
6
7, Miss Legrew
LADBROKE SQUARE.
HOLLAND PARK.
Messrs. W. and F. Radford 2
1a, Mr. J. H. Browne ... 1
28, Rev. W. H. Jervis ... 0
31, Mrs. Watson
0
31, Mr. T. C. Watson ... 0
HORBURY CRESCENT.
8, Dr. C. Steggall
16, Mrs. Sconce
KENSINGTON PARK ROAD.
10, Mr. J. Hobbs
12, Mr. W. Coats
36, Mr. G. E. Hicks
...
40, Mrs. Wilson
44, Mrs. Hall
52, Mr. G. N. Emmet ...
54, Miss Fox ...
66, Dr. H. Goodday
82, Miss Dyer
82, Miss Jerrard
St. Peter’s Vicarage, Rev.
J. Robbins, D.D. ...
152, Mr. G. Taylor
158, Mr. W. Church ...
�13
34, Mr. C. S. Fowler
39, Mr. R. R. Ottley
41, Maj.-General W.
White ...
’
£ s. d.
... 0 10 0
... 2 0 0
G.
... 0 10 0
LANSDOWNE TERRACE, UPPER.
1, Mr. J. A. Mello
5, Mr. J. T. Renton
...
...
110
0 10 0
LEDBURY ROAD.
LADBROKE TERRACE.
4, Mr. W. Patrick
...
6, Mrs. Farrance
Wilby House
„
Mrs. R. Cocks
„
Mr. R. Cocks
11 Mr. A. Bourne
0 10
0 10
0
6
1
1
1
0
0
0
1
1
1
32, Mr. J. Balding
... 0
39, Mr. H. Taylor
... 0
42, Mr. J. Burrough
... 0
49, Mr. S. Caplin
...0
Ditto
(2nd don.) 0
5
10
5
5
5
0
0
0
0
0
LINDEN GROVE.
4, Mr. J. E. Gray
...110
LANCASTER ROAD.
140, Mr. J. Selway
...0 5 0
NORLAND PLACE.
11, Mrs. Langford
0 10 0
...
LANSDOWNE CRESCENT.
St. John’s Lodge, Rev. J.
P. Gell, M.A.
2, Mrs. Piggott
3, Mrs. Banbury
4, Mr. E. Barnett
5, Mr. J. E. Armstrong
6, Miss Hodges
12, Mr. G. F. Cooke
...
22, Mrs. Colonel Hill ...
22, Mr. J. R. R. Godfrey
25, Mr. A. W. Langdon...
37, Mr. W. Ackland
40, Mr. R. 01 drey
43, Mr. W. H. Saltwell. .
NORLAND SQUARE.
1
0
0
0
0
0
0
0
0
0
0
0
1
1
10
10
5
5
10
2
10
10
10
2
10
1
0
0
0
0
0
0
6
6
6
0
0
0
0
0
0
0
0
0
1
0
0
0
0
0
0
0
0
0
0
5
5
5
10
10
1
5
2
5
10
5
2
10
5
5
5
0
0
0
0
0
0
0
6
0
0
0
0
0
0
0
0
22, Rev. T. P. Holdich,
M.A. ...
...0
5 0
NOTTING HILL SQUARE.
8, Mrs. Fletcher
... 0
15, Mrs. Jennings
... 0
18, Mr. J. L. Boothby ...3
5 0
2 6
0 0
NOTTING HILL TERRACE.
1, Mr. W. Hine
5, Mr. O. Stephens
15, Mrs. Bescoby
19, Mr. E. C. Cosway
27, Miss Walker
... 1 1 0
... 0 10 0
... 1 1 o
... 0 10 0
... 0 5 0
LANSDOWNE ROAD.
4, Mrs. Hall
4, Miss Hall
16, Mr. H. S. Tabor
...
18, Miss Markland
19, Mr. H. W. Ravenscroft
22, Mr. T. Daniel
25, Mrs. Allnutt
27, Mr. R. Green
30, Miss Shorland
36, Mr. E. C. Buckland...
41, Mrs. Robertson
42, Mr. A. J. Wright ...
49, Miss Wales
53, Mr. J. Noyes
65, Mr. H. W. Trinder ...
75, Rev. T. Wilkinson ...
LANSDOWNE TERRACE.
4,
7,
9,
LI,
Mr.
Mr.
Mr.
Mr.
J. P. Woodhouse
A. Wilson
J. Vigne
T. Jacomb
1
1
0
1
1 0
1 0
5 0
1 0
£48 7 0
PALACE' GARDENS VILLAS.
18, Mrs. Williamson
1
0
0 2
6
1
...
PELHAM TERRACE.
2, Mr. W. Rawson
...
PEMBRIDGE CRESCENT.
14, Miss Manfred
23, Mr. C. Johnson
...
...
0 10 0
1 . 1 0
PEMBRIDGE GARDENS.
4, Mrs. Brockell
0 10
11, Mr. H. Laver
0 10
13, Mr. H. Washbourne 0 10
14, Mr. W. Gilbert
1 0
15, Capt. W. W. Ross ... 1 0
16, Dr. W. Bruce Joy ... 0 10
19, Mr. J. Reynolds
1 0
23, Mrs. Gordon
0 5
26. Mr. G. J. Cavafy ... 1 0
1 1
30, Mrs. Macdonald
0
0
6
0
0
0
0
0
0
0
£74 13 6
�14
£ a. d.
...
£ a. d.
STANHOPE TERRACE.
0 10 0
1, Mr. J. Broadbridge...
PEMBRIDGE PLACE.
14, Mr. T. Ray
0
2 6
PEMBRIDGE SQT7ARE.
23,
25,
28,
29,
30,
Mr. J. W. Brown ...
Mr. Churchill
Mr. J. Nathan
Dr. J. H. Gladstone,
F.R.S.
Mr. J. M. Hill
Mr. M. Zarifi
Mrs. Wilder
Mr. A. Bonar
Mr. H. G. Wolrige ...
20,
32,
38,
45,
52,
Mrs. Monkhouse
Mr. A. Rowlands
Miss Wormaid
Mrs. Evans
Miss Gowring
6,
9,
11,
17,
1 0 0
1 1 0
0 10' 0
1
0
1
1
0
1
1 0
10 6
0 0
1 0
10 0
0 0
1
0
1
0
0
0 0
5 0
1 0
5 0
10 0
0 10
0 2
6
0
0
0
STANLEY TERRACE.
0
6
6
4, Mr. Blockley
0
0
0
0
10 0
5 0
10 6
2 6
TABERNACLE TERRACE.
PORTOBELLO TERRACE.
5, Mr. W. Wheatley ...
0
0
0
0
0
0
0
0
0
0 2
0 5
0 5
5, Miss Coats
...
15, Mr. G. C. Bompas ...
26 & 27, Miss Jolly
...
4, Dr. Waggett
10, Mrs. Adams
11, Mr. J. S. Adams
14, Miss Erck
PORTLAND ROAD.
100, Mr. W. Colley
146, Mr. R. Wells
■ —
10
10
5
1
5
10
5
5
10
0
0
0
1
0
0
0
0
0
STANLEY GARDENS.
PEMBRIDGE VILLAS.
...
STANLEY CRESCENT.
1, Mr. W. Mort.
2, Mr. C. H. Blake
4, Mrs. Grant
6, Mr. T. H. W. Anderson
9, Mr. W. Milliken
10, Mr. G. W. Johnson
12, Miss Lindars
13, Mrs. Knight
16, Mr. P. J. King
2
...
0
5
0
0
5
0
THE TERRACE.
st. Ann’s road.
21, Mr. A. H. Langman 0 5 0
4, Mr. W. Banting
...
VERNON TERRACE.
27, Miss Rendell
st. ann’s road north.
1, Mr. J. Jones
...
0 2 0
...
0 5 0
WESTERN TERRACE.
0 5
John’s gardens.
2, Miss Slater
... 0 10 0
23, Mr. Tanner
John’s road.
Mr. R. Roy
... 1
0
Mr. Burden
1
Mr. B. Bosanquet
0
A Friend
_______ ? x
A Friend, per Miss Codd 0
A Friend, per Mrs. Gordon 1
Mr. W. Hansard
0
st.
0
WEST MALL.
st.
1 0
st. Katherine’s road.
Mr. G. Pegden
... 0 4 0
st. mark’s
29, Mr. W. West
crescent.
...
0 10 O
SILVER street.
19, Mr. W. Bawdon
...
0 10 0
£134 5 0
3
10 0
1 0
10 6
5 0
1 0
2 6
£144 16 0
�B
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�16
RULES.
1. A Donation or Annual Subscription to constitute Mem
bership.
2. A Committee, President, Treasurer, Secretary, Collector,
and Auditors to be elected annually.
3. Visitors to be appointed by the Committee.
4. The whole Ward of Notting Hill to be the area of the
Society’s operations.
5. Relief to be given only after personal inquiry, and
visitation at the homes of the" applicants.
6. All Subscribers to be at liberty to recommend cases to'
Visitors.
7. The Committee to meet once a fortnight during January,
February, and March, and at other times once a month: three
to be a Quorum.
8. The proceedings of the Committee to be regularly entered
in a Minute Book.
9. Every case relieved, with particulars as to number of
family, cause of distress, and any other procurable information,
to be recorded in a Register Book.
10. The Visitors to make returns to the Committee at their
weekly meetings of cases relieved; and to furnish information at
the end of the year, as to the working of the Society from their
own experience; their duty being to co-operate cordially with the
Clergy, and other ministers of religion, with District Visitors,
and all other existing agencies for charitable purposes.
11. The Annual Meeting to be held in December, at which
the Report and Balance Sheet are to be presented, and Officers
elected.
12. The Committee to bhave power to make bye-laws, but
not to alter rules.
�
Dublin Core
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Title
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Victorian Blogging
Description
An account of the resource
A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
Creator
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Conway Hall Library & Archives
Date
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2018
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Conway Hall Ethical Society
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Pamphlet
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
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Fifteenth Annual Report
Creator
An entity primarily responsible for making the resource
Notting Hill Philanthropic Society
Description
An account of the resource
Place of publication: London
Collation: 16 p. ; 21 cm.
Notes: From the library of Dr Moncure Conway.
Publisher
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J. Wakeham
Date
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1870
Identifier
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G5377
Subject
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Philanthropy
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<a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a><span> </span><br /><span>This work (Fifteenth Annual Report), identified by </span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk"><span>Humanist Library and Archives</span></a><span>, is free of known copyright restrictions.</span>
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application/pdf
Type
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Text
Language
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English
Annual General Meetings
Annual reports
Conway Tracts
Notting Hill Philanthropic Society
-
https://d1y502jg6fpugt.cloudfront.net/25778/archive/files/477f53f566efbd9c582a3c2bce40a7a5.pdf?Expires=1712793600&Signature=QW2c-ONGeg9Aeoz1ayW-iLdi34cxmTDZ0qa8wzzHMuBJZY9b6qX2pZCnDnUs4YAn2YYSSNUG%7Ew-oonVTUUE65Lfwpv-rcJAx5fOKqetRHiqkEAfrCkyl-Fo8XZVP28k48f-7BJzNiCkw2iGC8lnGPDrHJSx0swaGsk%7ElSyssMaKTAXXACLyjXcsmH8ZywdjoFqanFo4hlLRt1i2ltU3X4usvwvZ13W2BNxlNvhScIiEwbThMNoukqoITjtVX22K0QaeLVr12XL8Tvo3LuKaoeA4dY45eIc4DSZ-By%7E%7E6v295FMGV5kSGZHCva44KW3VxLQuZqLmbW8%7E1ewI-22CssQ__&Key-Pair-Id=K6UGZS9ZTDSZM
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PDF Text
Text
►
DU CONCILE.
' Non moriar sed vivam —
Ce n’est pas la mort quo j'attends
•c’est la vie — Isaie.
MtTNCHEN 1870
H. Manz’sche Hof kunstliandluug- & Buchh auditing.
��Non moriar sed vivam.
Ca n’est pas la mort que j’ attends,
c’est la via — Isait.
. <
.
4 'TTWJQ'
'■'■■■
Ainsi done la discussion sur l’infaillibilite Pontificate est cldse —
La derniere periode de la lutte vient de s’ouvrir; a qui demeurera la
victoire ? Dieu seul |e salt.
Quant a nous, des & present nous pouvons dire & qui sera la
gloire. Oui, nous savons qui a lutte pour le droit et la liberty; nous
savons qui a sacrifie, aux graves obligations du devoir E une brillante
,popularity, le repos du present et peut-etre la tranquillity de l’avenir;
nous savons qui s’est genereusement efforce, sans jamais se decourager,
d’asseoir au sommet de la montagne le rocher qui redescendait sans
cesse, et aujourd’hui nos coeurs em|Ouivent de loin ces quelques
hommes heroiques pour qui, si souvent, nous avons prie. Que notre
cri d’ admiration leur arrive, au moins la veille de la bataille, pour
rehausser leur triomphe ou venger leur defaite.
Quelle force d’ ame il leur a fall JH durant sept mois, pour ne
jamais se lasser de toimgdufeo de tout tenter, sans parvenir a eloigner
le scandale! Un regteilW^impos^^wro^yngoits les plus evidents
du Concile, des commissions choisies d’avance, des votes illusoires, une
tutelle oppressive, des discussions sans ordre et sans but, des modifi
cations reglementaires aussl arbitrages que multipliees, ils ont tout subi,
esperant, par leur longue patience, faire accepter un jour leurs argu
ments <- Les calomnies publiques ne leua| ont pas ete epargnees, et
pourtant leur voix ne s’ est pas elevee, bruyante et indignee, dans cette
meme assemblee ou on les appelait heretiques et courtisans — Leurs
orateurs ont du, plus d’une fois. quitter la tribune sans pouvoir meme
expliquer leur pensee, encore moins defendre leurs convictions, tandisque
la majorite gardait sans cesse le droit de multiplier impunement ses
exagerations outrageantes et ses coupables allusions. Des le principe,
on s’est cru le devoir de prendre invariablement les raisons de la minorite pour des injures et de lui rendre des injures pour des raisons
— Ses protestations elles-memes, si dignes, si humbles et pourtant si
tegitimes, contre de tels abus, ne sont pas settlement demeurees sans
effet, mais encore sans reponse.
1
�2
Et, tandis qu’au sein du Concile l’illegalite ecrasait ces ames
genereuses, tandis qu’on leur disputait ouvertement le droit de rep^ter
a toute pretention despotique: non licet, et a toute sollicitation imprudente: non possumus, au dehors un parti terrible soulevait contre elles
le clerg6 du second ordre et bouleversait les dioceses. Le Pape IniM
meme, nul ne 1’ignore, donnait publiquement la main a cette re vol J
tion si strange et si inattendue dans l’Eglise. Il multipliait, contre
toutes les regies de la hierarchic catholique, les encouragements les plus
flatteurs et il louait, dans toute la France, ce qu’il condamnait si
fortement, et a la meme heure, a Constantinople, dans la douloureuse
affaire des Arm&iiens. Il accordait, au nom de l’Evangile, ce que
l’Eglise de tout temps, au nom de ce meme Evangile, avait refuse S
quiconque n’ avait pas la plenitude du Sacerdoce, la mission de temoigner
parmi les eveques et contre eux, le droit d’ intervenir, avec autorite,
pour la solution des questions dogmatiques les plus embarassantes.
Dans un siecle moins trouble que le nbtre, et dans une Societe ’
Chretienne moins bouleversee, il y a long-temps qu’ on eut fait justice
d’une telle intrusion, en imposant de force le silence a ceux d’en bas
et en rappelant le droit et le devoir a ceux d’ en haut.
Jusqu’ a cette heure, la voix de 1’indignation publique n’a su rien
dire et les eveques ont tout subi.
Cependant on comprendra aisement combien cette pression du
dehors, saisissant 1’ eveque dans les parties le plus vives de son ame
et de son coeur, a du, non seulement entraver les developpements de la
minorite, mais quelque fois aussi amoindrir ses forces. Tandis, en effet,
que le grand nombre de ses prelatl demeurait inebranlable, sous le coup
de la tempete, realisant ainsi T heroisme de 1’ homme fort, vante par
le poete, tenacem propositi virum, du juste impassible sous les mines
du monde detruit, quelques simes faibles, ou plutdt ou plus tard, ont
timidement courbe la tete et accepte le joug, laissant ainsi le troupeau
se transformer en pasteur, tandisque le pasteur se resignait & pratiquer
1 obeissance du troupeau. Nous ne jugerons pas ces faiblesses, mais,
simples fideles, nous avons le droit de nous demander si le vote de tels
t^moins sera libre, et si leur parole demeurera la tranche expression de
la vie doctrinale de F Eglise ?
Au reste, toute la question Conciliaire menace de se reduire &
celle-ci: a-t-on reellement voulu savoir la pensee du Catholicisme, ou
lui imposer celle qu’ on avait pr^paree d’avance ?
Si on a voulu interroger sincerement sa foi, pourquoi lier par tant
d entraves illegales ceux qui pouvaient le mieux parler au nom des
generations presentes, ou de la tradition des siecles passes? Pourquoi
fermer violenament fcs bouches les plus autorisees et les plus £loquentes ? Pourquoi enfin, en face de cette courageuse minorite, chargee de
chaines et comme desarmee, avoir convoqu^, si p^niblement, une majorite
qui devait rester fatalement immobile et comme inexpugnable, une majorite
non seulement pr^paree d’avance, mais surtout rendue incapable de jamais
sortir du cercle protecteur ou on 1’avait enfermee?
�Cette majorite, en effet, se compose sourtout d’eveques timides,
d’hommes en sous-ordre, d’esprits ardens et exageres. Les premiers aiment
a etre avec la force et le grand nombre, afin de ne pas courir de dangersV*ils suivent aisement le fleuve qui les emporte et trouvent moins
dangereux de descendre toujours que de lutter pour remonter le courant
qui mene aux abimes. Les seconds sont tous ces prelats sans diocese,
issus de la seule volonte Pontificale, relevant du Pape et du Pape seul,
revocables ad nutum pour la plupart, simples officiates, comme disent
les Canonistes romains, ou, si vous l’aimez mieux, dans notre langue
franfaise, bommes-liges de la Papautejj Enfin les derniers ne sont ni
indifferents, ni timides, ni victimes de leur position subalterne, ni flatteurs
par temperament, mais, dans une nature bouillante, ils portent des aspi
rations d’une autre epoque, de^ desirs irrealisables, des illusions, le plus
souvent des prejuges pieux que les misonnements theologiques n’ont
jamais dissipes — De ces categories, la premiere ne desire pas se convertir, la seconde ne peut pas, la troisieme ne doit pas.
Elie ne doit pas, parce qu’elle considere deja la question comme
jugee et que, tenant le Pape pour infaillible, elle condamnera d’ avance
et fatalement quiconque se levera pour essayer de douter. Roulant dans
un cercle vicieux perpetuel, avec un courage qui etonne, elle refuse
obstinement d’ accepter une loyale discussion; a toute proposition raisonnable elle repond: je vois la lumiere,j’ entends le cri de la verite
qui monte de toutes parts, laissez moi don©? dans mon extase, ellen’est
pas une illusion. Et elle s’enivre de son entbousiasme sans vouloir
s’assurer s’il est logiquement fondlE
C’est qu’ en effet un long et babile travail a prepare dans l’Eglise
cette exaltation morale qui ie.ut supprimeF la raison,, ce pietisme qui
supplante la theologie et desormais c’est le coeur qui devrait remplacer
la doctrine.
Ici il faut reconnaitre qu’une grande ecole a sp6cialement travailld
a cette dangereuse transformation. Dans quel interet? nul ne 1’ignore
Avec quel succes? Helas! l’histoire du present ne l’a que trop revele.
Quand Laynez, a Trente, se retirait vaincu par l’energie d’eveques
qui cqnnaissaient leur droits et savaient les defendre, j’ignore s’ il se
*onsola de sa defaite en donnant a l’episcopat, qu’il voulait decouronner,
un nouveau rendez-vous dans l’avenir. Ce qu’il y a de sur, c’est qu’
apres trois siecles de treve feinte, les deux adversaires se retrouvent
incore, mais cette fois l’un a tout prepare pour la bataille,, 1’autre n’a
rien prevu. Aujourd’hui ce n’est plus l’episcopat qui refuse d’entendre
le P. Laynez, c’est le P. Laynez, qui, maitre du terrain, ne daigne
pas meme ecouter l’episcopat et lui annonce que depuis longtemps la
question est jugee.
Et de fait, la Compagnie de Jesus n’a rien epargn£, pour faire
rcroire au monde que l’infaillibilite Pontificale ne pouvait plus meme
souffrir la discussion. Elle l’a d’abord soutenu dans les discussions
privees de 1’ecole, puis elle l’a hasarde dans quelques livres, insinue
dans l’education de la jeunesse, murmure dans la direction intime des
�4
>
consciences, enfin elle l’a apporte un jour dans la chaire evangdlique,
et sans crainte elle a ose l’imposer au Concile.
Cette fois, je le repete, elle avait tout prepare pour la victoire.
La pensee du Pape, elle 1’avait transformee patiemment; ses ambitions,
elle les avait excitees d’abord et serieusement sondees ensuite; sa con-1
fiance, elle 1’ avait saisie par ces mille liens que sa main mysterieuse
saura toujours reunir, sans qu’on la soup^onne, et le jour ou Pie IX a
dit: il y aura un Concile, la compagnie de Jesus a dit: le Concile, ce
sera moi.
En effet, nous avons vu trois de ses docteurs resumer tout a la
fois et la puissance doctrinale, et le droit d’initiative de l’auguste assemblee. Les deques ont et^ apples a sanctionner ce que les Jesuites avaient ecrit, voiU toute 1’ histoire du Concile.
Et quand des amelilibres se sont revoltees, quand les bouches
Episcopates ont voulu discuter la pensee et la doctrine de ces hommes,
& qui Dieu n’a pas donne mission pour enseigner infailliblement dans
1’ Eglise, on a entendu ce cri s’ elever, de toutes parts, car on le provoquait partout«la question est jugee, la cause est finie, ja’i jure de
croire
1’ infaillibilite Pie IX.» Je ne recbercberai pas maintenant si
les dioceses les plus. bouleverses ont ete ceux-la meme ou l’action des
Reverends Peres etait le plus considerable, l’histoire le revelera unjour.
Qu il me suffise d’avoir observe qu’ ils ont opere une immense pression
dogmatique au sein de 1’ Eglise, tandisque, a Rome meme, par d’ autre
instruments, ils»w etaiewt menage une action plus irresistible encore sur
le grand nombre des Peres du Concile.
En effet une institution tbute puissante, tient sous une meme tutelle tous les vicaires apostoliques et la plupart des eveques orientaux.
Quelques amEricains, , quelques anglais n’echappent eux-meme a son
influence que , par 1’ energie du caractere et 1’ independance naturelie
de leur temperamem. (Jltte institution, c’est la Propagande. C’est
elle qui, abusant de ses droits, se prEvaut de ses aumones annuelles. pour agir efficacement sur les Prelats qu’elle soutient et leur communiquer chaque semaine, l’impulsion speciale qui fait le Concile. '
C est elle qui,. cet hiver, surveillait la porte des pauvres eveques.'
orientaux opprimes et les obligeait a fermer leur cellule aux freres
compatissants qui venaient les visiter. C’est elle qui mandait le patri
arch0 Jussef, comme le Pape avait deja mande le patriarche Audu,
pour savoir de quel droit il osait temoigner des croyances de 1’Orient, .
sans soumettre prEalablement son discours au controle de la censure.
Mere de presque to us les vicaires apostoliques, elle se croit aussi le
devoir d etre leur maitresse et de regler leur opinion comme elle regie
leur budget. Or sa pensee, a elle, s’identifiant avec celle du Pape, il I
ainve fatalement que la parole de deux cents Peres de l’assemblee
oecumEmque demeure toujours la parole du Pape seul.
Et de fait, il est inoui encore qu’un seul de ces Prelats, fils de
la Propagande, ait eu le courage de parler devant le Concile ou de
voter autrement qu’on ne le voulait. Ce seul argument demeure d’une
�puissance demonstrative incomparable contre leur liberty rdelle, car,
K> tandisque toutes les Eglises, sans exception, ont eu quelques voix independantes, l’Eglise que j’ appellerai de la Propagande, n’en a encore
K produit aucune.
Au-dessus de cette surveillance d’une institution, les Jesuites en
. ont menage une autre qui se montre plus rarement et se reserve pour
Rs grands coups. Celle-ci atteint les plus hautes tetes, quand elles
|
sont levees, et fait trembler malgrd eux ceux qui se sentiraient des
F- . velleites d’ independance. J’ ai nomme 1’ autorite supreme de Pie IX.
Trop longtemps on a essaye de releguer son action au second plan,
dans l’histoire privee du Concile, en laissant dans 1’ombre une figure
gt qui a droit au plus grand jour. Les historiographes, jusqu’ a cette
heure, se sont contentes de dire, a chaque nouvel incident conciliaire,
_ Best l’oeuvre de la cour romaine. Eh bien, la cour romaine c’est
Pie IX, et 1’ histoire dechirant, quand le moment est venu, les voiles
vtu mystere, doit laisser a chacun la responsabilite qui lui revient. Elle
doit dire que c’est Pie IX qui a voulu le concile, malgre les Cardinaux,
qui veut encore, malgre eux, son infaillibilite personelle. C’est lui qui
a exig£ cette salle conciliaire ou 1’ on ne s’ entend pas; c’ est lui qui
L
s’taite contre Audu et lui arrache 1’abdication de ses droits; c’est lui
qui refuse de recevoir le postulatum ou la minorite demande a ecarter
iA des debats malheureux; c’est lui qui introduit la question brulante,
contre toutes les regies; c’est lui qui etouffe subitement la discussion,
L.. quand elle devient mena^ante pour ses pretentions; est lui qui exige,
K
des cures de Rome, l’adresse qu’ils avaient d’abord refusee; c’est lui
‘depossede le P. Theiner pour recompenser M^. Cardoni; c’est lui
■S-J qui afflige, par des classifications regrettables, les prelats qui, au jour
anniversaire de son election, sont venus le feliciter; c’est lui qui appelle
Kruidi appres son discours, pour contrister son ame independante; c’est
lui qui exige du Concile ou son infallibility personelle ou le courage
B de mourir sous le soleil et dans la fievre; c’est lui qui veut etre tout,
A . la foi universelle et la Tradition: la Tradizione sono io!
Jamais on n’avait vu l’absolutisme de si pres, dans une institution
V que J. C. avait fondee libre et inddpendante, malgre son unite monarchique et indivisible.
Les Papes du moyen age avaient sans doute, plus d’une fois,
" exagere leurs droits et leur pretentions, mais cette exageration meme
pouvait, a tout prendre, donner comme excuse le bien des peuples qu’
k. . on se proposait, ou la gloire de l’Eglise qu’on voulait defendre. Aujourd’
hui nous sommes en face de la Papaute luttant, non pas contre les
princes, mais contre l’episcopat, comme si Pie IX pouvait trouver sur
^a ruine de ses freres un trone plus dleve, ou, dans leur aneantissement,
une forteresse plus inexpugnable. 0 malheur des temps et abus des
B ■ plus saintes institutions! on ne veut plus qu’un seul eveque veritable
dans le monde, le Pape, un seul docteur infaillible et autorise, lePape!
Que toute voix se taise, si ce n’est pour dire ce qu’il aura dit, que
B,A toute action ne s’ exerce plus que sous sa jurisdiction dpiscopale, uni-
,. ..
v
X
�6
verselle, immediate, qu’ils renient leurs droits imprescriptibles, ceux
qui ont .ete etablis de Dieu pour gouverner, qu’ils dechirent les pages de
l’Evangile ou ces droits sont graves; il ne faut plus qu’une bouche,
une main, un monarque absolu, alors, dit-on, alors seulement nous
aurons l’ordre universel. Ainsi il y a 40 ans, un ministre parut, a la
tribune fran^aise, pour dire: l’ordre regne a Varsovie. Oui, mais
c’etait l’ordre que cree la mort; on avait tue la Pologne. L’ordre
qu’ on veut, c’ est la mort de 1’ Eglise.
Je sais bien qu’elle ne peut pas mourir cette Eglise, et cette foi
console mon ame, mais elle peut souffrir et elle souffrira, par la faute,
des siens. Malheur a ceux qui, par leur connivence, aident le scandale
et s’appretent a le multiplier.
Ils demandent ail petit nombre de rendre les armes, comme si
l’amour de la paix pouvait decider l’honnete homme, le chretien, l’eveque, a fouler aux pieds ses droits et a jeter, a toutes les ambitions,
les prerogatives inalienables que Dieu lui a confiees. Ils orient a l’aulicisme, comme s’ils pouvwnt impunement ddcerner a autrui le titre
qu’ils gagnent par leijJyfliblesses et leurs adulations quotidiennes.
Aujourd’hui, les Cesars s’eclipsent visiblement, et partout; j’ai beau
chercher Louis XIV, ou Joseph II, les gouvernements sont radicalement
transformes et se confondenfc desormais avec la patrie, qui, elle, au
moins n’a jamais eu de courtisans. Il ne demeure en realite qu’un
vrai Cesar etant, a lui seul, tout dans le spirituel et le temporel, distribuant ses faveurs a ceux qui le defendent et faisant sentir sa colere
a ceux qui le contredisen|, celui-la ne s’ appelle ni Francois-Joseph, ni
Napoleon III.
Et tandis que cette fois iMtes les puissances temporelles ont
scrupuleusemet respecte la liberte Au Concile, une seule 1’ a genee de
toute maniere, 1’ a redoutee, 1’ a aneantie. — Je n’ ai pas besoin de
la nommer — Ainsi F Eglise qui avait fourni aux societes civiles le
modele d’une monarchie, ou 1’ Element aristocratique et populaire temperaient efficacement les exces de la puissance supreme, 1’ Eglise qui
avait, la premiere, donne au monde moderne 1’ exemple de ses grandes
assemblies, discutant, dans la liberte, les droits de la verite et de la
justice, cette Eglise nous presente aujourd’ hui le spectacle d’ un con- 11
cile sans liberte et la menace d’ un absolutisme sans contrdle.
Esperons que 1’ exces du mal provoquera le retour du bien. Ce
Concile n’ aura eu qu’un heureux resultat, celui d’ en appeler un autre, . ’ ■
reuni dans la liberte, ou l’on admettra une discussion veritable, ou
chacun pourra penser tout haut et sans crainte, ou la vie de F Eglise
s’epanouira spontanement et pour le bien universel. Le Concile du
Vatican demeurera sterile, comme tout ce qui n’est pas eclos sous le
souffle^ de 1’Esprit Saint. Cependant il aura revele, non seulement
J
jusqu’a quel point 1’absolutisme peut abuser des meilleures institutions
etudes meilleurs instincts, mais aussi ce que vaut encore le droit, alors
meme qu’il n’a plus que le petit nombre pour le defendre. Quelle
belle page dans l’histoire pour cette minorite qui s’est maintenue huit
�I mWjsans avoir une heure de decouragement et qui, au dernier moment,
Unit par un coup d’ audace heroique !
La discussion est devenue plusque jamais impossible; on ne veut
plus la souffrir. Les meilleurs et les plus moderes des orateurs ne
peuvent se faire entendre qu’a travers des interruptions continuelles.
La majorite vient de renoncer en masse a la parole. Les presidents
la felicitent de sa resolution. Que faire alors? Les chaleurs obligent
les vieillards a fair le champ de bataille pour se r^server, comme les
temoins du passe, dans des temps meilleurs. Le nombre des courageux
opposants diminue par ces departs de chaque jour. Il faut absolument
accepter la derniere bataille. Pour hater 1’heure des non placet, la
minorite, en masse, a cesse de parler.
Quelques ames effrayees auront cru tout fini. Non. Le silence
de la minority est devenu, pour les plus clairvoyants, une affirmation
de sa dignite et de sa force, et lorsque quelques uns ont semble lui
dire: rendez les armes, elle a repondu, comme Leonidas: Venez les
prendre.
Elle les apportera le jour de la session, si ce jour doit luire, en
d6posant ses non placet. Nous verrons alors si la masse aura le cou
rage d’ecraser 1’intelligence, la liberte et la valeur.
Si la multitude passe quand meme, nous lui predisons qu’elle
nrira pas loin. Les Spartiates, qui etaient tombes aux Thermopyles,
pour defendre les terres de la liberty, avaient prepare au hot impitoyable
du despotisme la defaite de Salamine.
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
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Victorian Blogging
Description
An account of the resource
A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
Creator
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Conway Hall Library & Archives
Date
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2018
Publisher
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Conway Hall Ethical Society
Text
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Original Format
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Pamphlet
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
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La derniere heure du concile
Creator
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Darboy, Georges [1813-1871]
Description
An account of the resource
Place of publication: Munich
Collation: 7 p. ; 23 cm.
Notes: From the library of Dr Moncure Conway. Inscription on front cover: Presented to M.D. Conway by Dr. Dollinger: a letter written by the Archbishop of Paris who was shot by the Communists. Georges Darboy was a French Catholic priest, later bishop of Nancy, then archbishop of Paris. He was among a group of prominent hostages executed as the Paris Commune of 1871 was about to be overthrown.
Publisher
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H. Manz'sche
Date
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1870
Identifier
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G5408
Rights
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<p class="western"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /><br />This work (La derniere heure du concile), identified by <a href="www.conwayhall.org.uk">Humanist Library and Archives</a>, is free of known copyright restrictions.</p>
Format
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application/pdf
Type
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Text
Language
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French
Subject
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France
Catholic Church
Conway Tracts
France
France-History-Third Republic
Paris Commune
Revolutionary Movements