About fifty years ago Ireland began to pour a catholic population into the United States; on the other hand, the catholics of America made proselytes, and at the present moment more than a million of Christians, professing the truths of the church of Rome, are to be met with in the Union. These catholics are faithful to the observances of their religion; they are fervent and zealous in the support and belief of their doctrines. Nevertheless they const.i.tute the most republican and the most democratic cla.s.s of citizens which exists in the United States; and although this fact may surprise the observer at first, the cause by which it is occasioned may easily be discovered upon reflection.
I think that the catholic religion has erroneously been looked upon as the natural enemy of democracy. Among the various sects of Christians, catholicism seems to me, on the contrary, to be one of those which are most favorable to the equality of conditions. In the catholic church, the religious community is composed of only two elements; the priest and the people. The priest alone rises above the rank of his flock, and all below him are equal.
On doctrinal points the catholic faith places all human capacities upon the same level; it subjects the wise and the ignorant, the man of genius and the vulgar crowd, to the details of the same creed; it imposes the same observances upon the rich and needy, it inflicts the same austerities upon the strong and the weak, it listens to no compromises with mortal man, but reducing all the human race to the same standard, it confounds all the distinctions of society at the foot of the same altar, even as they are confounded in the sight of G.o.d. If catholicism predisposes the faithful to obedience, it certainly does not prepare them for inequality; but the contrary may be said of protestantism, which generally tends to make men independent, more than to render them equal.
Catholicism is like an absolute monarchy; if the sovereign be removed, all the other cla.s.ses of society are more equal than they are in republics. It has not unfrequently occurred that the catholic priest has left the service of the altar to mix with the governing powers of society, and to make his place among the civil gradations of men. This religious influence has sometimes been used to secure the interests of that political state of things to which he belonged. At other times catholics have taken the side of aristocracy from a spirit of religion.
But no sooner is the priesthood entirely separated from the government, as is the case in the United States, than it is found that no cla.s.s of men are more naturally disposed than the catholics to transfuse the doctrine of the equality of conditions into the political world. If, then, the catholic citizens of the United States are not forcibly led by the nature of their tenets to adopt democratic and republican principles, at least they are not necessarily opposed to them; and their social position, as well as their limited number, obliges them to adopt these opinions. Most of the catholics are poor, and they have no chance of taking a part in the government unless it be open to all the citizens. They const.i.tute a minority, and all rights must be respected in order to ensure to them the free exercise of their own privileges.
These two causes induce them, unconsciously, to adopt political doctrines which they would perhaps support with less zeal if they were rich and preponderant.
The catholic clergy of the United States has never attempted to oppose this political tendency; but it seeks rather to justify its results. The priests in America have divided the intellectual world into two parts: in the one they place the doctrines of revealed religion, which command their a.s.sent; in the other they leave those truths, which they believe to have been freely left open to the researches of political inquiry.
Thus the catholics of the United States are at the same time the most faithful believers and the most zealous citizens.
It may be a.s.serted that in the United States no religious doctrine displays the slightest hostility to democratic and republican inst.i.tutions. The clergy of all the different sects holds the same language; their opinions are consonant to the laws, and the human intellect flows onward in one sole current.
I happened to be staying in one of the largest towns in the Union, when I was invited to attend a public meeting which had been called for the purpose of a.s.sisting the Poles, and of sending them supplies of arms and money. I found two or three thousand persons collected in a vast hall which had been prepared to receive them. In a short time a priest in his ecclesiastical robes advanced to the front of the hustings: the spectators rose, and stood uncovered, while he spoke in the following terms:--
"Almighty G.o.d! the G.o.d of armies! Thou who didst strengthen the hearts and guide the arms of our fathers when they were fighting for the sacred rights of national independence; thou who didst make them triumph over a hateful oppression, and hast granted to our people the benefits of liberty and peace; turn, O Lord, a favorable eye upon the other hemisphere; pitifully look down upon that heroic nation which is even now struggling as we did in the former time, and for the same rights which we defended with our blood. Thou, who didst create man in the likeness of the same image, let no tyranny mar thy work, and establish inequality upon the earth. Almighty G.o.d! do thou watch over the destiny of the Poles, and render them worthy to be free. May thy wisdom direct their councils, and may thy strength sustain their arms! Shed forth thy terror over their enemies; scatter the powers which take counsel against them; and vouchsafe that the injustice which the world has beheld for fifty years, be not consummated in our time. O Lord, who holdest alike the hearts of nations and of men in thy powerful hand, raise up allies to the sacred cause of right; arouse the French nation from the apathy in which its rulers retain it, that it go forth again to fight for the liberties of the world.
"Lord, turn not thou thy face from us, and grant that we may always be the most religious as well as the freest people of the earth. Almighty G.o.d, hear our supplications this day. Save the Poles, we beseech thee, in the name of thy well beloved Son, our Lord Jesus Christ, who died upon the cross for the salvation of men. Amen."
The whole meeting responded "Amen!" with devotion.
INDIRECT INFLUENCE OF RELIGIOUS OPINIONS UPON POLITICAL SOCIETY IN THE UNITED STATES.
Christian Morality common to all Sects.--Influence of Religion upon the Manners of the Americans.--Respect for the marriage Tie.--In what manner Religion confines the Imagination of the Americans within certain Limits, and checks the Pa.s.sion of Innovation.--Opinion of the Americans on the political Utility of Religion.--Their Exertions to extend and secure its Predominance.
I have just shown what the direct influence of religion upon politics is in the United States; but its indirect influence appears to me to be still more considerable, and it never instructs the Americans more fully in the art of being free than when it says nothing of freedom.
The sects which exist in the United States are innumerable. They all differ in respect to the worship which is due from man to his Creator; but they all agree in respect to the duties which are due from man to man. Each sect adores the Deity in its own peculiar manner; but all the sects preach the same moral law in the name of G.o.d. If it be of the slightest importance to man, as an individual, that his religion should be true, the case of society is not the same. Society has no future life to hope for or to fear; and provided the citizens profess a religion, the peculiar tenets of that religion are of very little importance to its interests. Moreover, almost all the sects of the United States are comprised within the great unity of christianity, and Christian morality is everywhere the same.
It may be believed without unfairness, that a certain number of Americans pursue a peculiar form of worship, from habit more than from conviction. In the United States the sovereign authority is religious, and consequently hypocrisy must be common; but there is no country in the whole world in which the Christian religion retains a greater influence over the souls of men than in America; and there can be no greater proof of its utility, and of its conformity to human nature, than that its influence is most powerfully felt over the most enlightened and free nation of the earth.
I have remarked that the members of the American clergy in general, without even excepting those who do not admit religious liberty, are all in favor of civil freedom; but they do not support any particular political system. They keep aloof from parties, and from public affairs.
In the United States religion exercises but little influence upon the laws, and upon the details of public opinion; but it directs the manners of the community, and by regulating domestic life, it regulates the state.
I do not question that the great austerity of manners which is observable in the United States, arises, in the first instance, from religious faith. Religion is often unable to restrain man from the numberless temptations of fortune; nor can it check that pa.s.sion for gain which every incident of his life contributes to arouse; but its influence over the mind of women is supreme, and women are the protectors of morals. There is certainly no country in the world where the tie of marriage is so much respected as in America, or where conjugal happiness is more highly or worthily appreciated. In Europe almost all the disturbances of society arise from the irregularities of domestic life. To despise the natural bonds and legitimate pleasures of home, is to contract a taste for excesses, a restlessness of heart, and the evil of fluctuating desires. Agitated by the tumultuous pa.s.sions which frequently disturb his dwelling, the European is galled by the obedience which the legislative powers of the state exact. But when the American retires from the turmoil of public life to the bosom of his family, he finds in it the image of order and of peace. There his pleasures are simple and natural, his joys are innocent and calm; and as he finds that an orderly life is the surest path to happiness, he accustoms himself without difficulty to moderate his opinions as well as his tastes. While the European endeavors to forget his domestic troubles by agitating society, the American derives from his own home that love of order, which he afterward carries with him into public affairs.
In the United States the influence of religion is not confined to the manners, but it extends to the intelligence of the people. Among the Anglo-Americans, there are some who profess the doctrines of Christianity from a sincere belief in them, and others who do the same because they are afraid to be suspected of unbelief. Christianity, therefore, reigns without any obstacle, by universal consent; the consequence is, as I have before observed, that every principle of the moral world is fixed and determinate, although the political world is abandoned to the debates and the experiments of men. Thus the human mind is never left to wander across a boundless field; and, whatever may be its pretensions, it is checked from time to time by barriers which it cannot surmount. Before it can perpetrate innovation, certain primal and immutable principles are laid down, and the boldest conceptions of human device are subjected to certain forms which r.e.t.a.r.d and stop their completion.
The imagination of the Americans, even in its greatest flights, is circ.u.mspect and undecided; its impulses are checked, and its works unfinished. These habits of restraint recur in political society, and are singularly favorable both to the tranquillity of the people and the durability of the inst.i.tutions it has established. Nature and circ.u.mstances concurred to make the inhabitants of the United States bold men, as is sufficiently attested by the enterprising spirit with which they seek for fortune. If the minds of the Americans were free from all trammels, they would very shortly become the most daring innovators and the most implacable disputants in the world. But the revolutionists of America are obliged to profess an ostensible respect for Christian morality and equity, which does not easily permit them to violate the laws that oppose their designs; nor would they find it easy to surmount the scruples of their partisans, even if they were able to get over their own. Hitherto no one, in the United States, has dared to advance the maxim, that everything is permissible with a view to the interests of society; an impious adage, which seems to have been invented in an age of freedom, to shelter all the tyrants of future ages. Thus while the law permits the Americans to do what they please, religion prevents them from conceiving, and forbids them to commit, what is rash and unjust.
Religion in America takes no direct part in the government of society, but it must nevertheless be regarded as the foremost of the political inst.i.tutions of that country; for if it does not impart a taste for freedom, it facilitates the use of free inst.i.tutions. Indeed, it is in this same point of view that the inhabitants of the United States themselves look upon religious belief. I do not know whether all the Americans have a sincere faith in their religion; for who can search the human heart? but I am certain that they hold it to be indispensable to the maintenance of republican inst.i.tutions. This opinion is not peculiar to a cla.s.s of citizens or to a party, but it belongs to the whole nation, and to every rank of society.
In the United States, if a political character attacks a sect, this may not prevent even the partisans of that very sect, from supporting him; but if he attacks all the sects together, every one abandons him, and he remains alone.
While I was in America, a witness, who happened to be called at the a.s.sizes of the county of Chester (state of New York), declared that he did not believe in the existence of G.o.d or in the immortality of the soul. The judge refused to admit his evidence, on the ground that the witness had destroyed beforehand all the confidence of the court in what he was about to say.[201] The newspapers related the fact without any farther comment.
The Americans combine the notions of Christianity and of liberty so intimately in their minds, that it is impossible to make them conceive the one without the other; and with them this conviction does not spring from that barren traditionary faith which seems to vegetate in the soul rather than to live.
I have known of societies formed by the Americans to send out ministers of the gospel into the new western states, to found schools and churches there, lest religion should be suffered to die away in those remote settlements, and the rising states be less fitted to enjoy free inst.i.tutions than the people from which they emanated. I met with wealthy New Englanders who abandoned the country in which they were born, in order to lay the foundations of Christianity and of freedom on the banks of the Missouri or in the prairies of Illinois. Thus religious zeal is perpetually stimulated in the United States by the duties of patriotism. These men do not act from an exclusive consideration of the promises of a future life; eternity is only one motive of their devotion to the cause; and if you converse with these missionaries of Christian civilisation, you will be surprised to find how much value they set upon the goods of this world, and that you meet with a politician where you expected to find a priest. They will tell you that "all the American republics are collectively involved with each other; if the republics of the west were to fall into anarchy, or to be mastered by a despot, the republican inst.i.tutions which now flourish upon the sh.o.r.es of the Atlantic ocean would be in great peril. It is therefore our interest that the new states should be religious, in order to maintain our liberties."
Such are the opinions of the Americans; and if any hold that the religious spirit which I admire is the very thing most amiss in America, and that the only element wanting to the freedom and happiness of the human race is to believe in some blind cosmogony, or to a.s.sert with Cabanis the secretion of thought by the brain, I can only reply, that those who hold this language have never been in America, and that they have never seen a religious or a free nation. When they return from their expedition, we shall hear what they have to say.
There are persons in France who look upon republican inst.i.tutions as a temporary means of power, of wealth and distinction; men who are the _condottieri_ of liberty, and who fight for their own advantage, whatever be the colors they wear: it is not to these that I address myself. But there are others who look forward to the republican form of government as a tranquil and lasting state, toward which modern society is daily impelled by the ideas and manners of the time, and who sincerely desire to prepare men to be free. When these men attack religious opinions, they obey the dictates of their pa.s.sions to the prejudice of their interests. Despotism may govern without faith, but liberty cannot. Religion is much more necessary in the republic which they set forth in glowing colors, than in the monarchy which they attack; and it is more needed in democratic republics than in any others. How is it possible that society should escape destruction if the moral tie be not strengthened in proportion as the political tie is relaxed? and what can be done with a people which is its own master, if it be not submissive to the Divinity?
PRINc.i.p.aL CAUSES WHICH RENDER RELIGION POWERFUL IN AMERICA.
Care taken by the Americans to separate the Church from the State.--The Laws, public Opinion, and even the Exertions of the Clergy concur to promote this end.--Influence of Religion upon the Mind, in the United States, attributable to this Cause.--Reason of this.--What is the natural State of Men with regard to Religion at the present time.--What are the peculiar and incidental Causes which prevent Men, in certain Countries, from arriving at this State.
The philosophers of the eighteenth century explained the gradual decay of religious faith in a very simple manner. Religious zeal, said they, must necessarily fail, the more generally liberty is established and knowledge diffused. Unfortunately, facts are by no means in accordance with their theory. There are certain populations in Europe whose unbelief is only equalled by their ignorance and their debas.e.m.e.nt, while in America one of the freest and most enlightened nations in the world fulfils all the outward duties of religion with fervor.
Upon my arrival in the United States, the religious aspect of the country was the first thing that struck my attention; and the longer I stayed there, the more did I perceive the great political consequences resulting from this state of things, to which I was unaccustomed. In France I had almost always seen the spirit of religion and the spirit of freedom pursuing courses diametrically opposed to each other; but in America I found that they were intimately united, and that they reigned in common over the same country. My desire to discover the causes of this phenomenon increased from day to day. In order to satisfy it, I questioned the members of all the different sects; and I more especially sought the society of the clergy, who are the depositaries of the different persuasions, and who are more especially interested in their duration. As a member of the Roman catholic church I was more particularly brought into contact with several of its priests, with whom I became intimately acquainted. To each of these men I expressed my astonishment and I explained my doubts: I found that they differed upon matters of detail alone; and that they mainly attributed the peaceable dominion of religion in their country, to the separation of church and state. I do not hesitate to affirm that during my stay in America, I did not meet with a single individual, of the clergy or of the laity, who was not of the same opinion upon this point.
This led me to examine more attentively than I had hitherto done, the station which the American clergy occupy in political society. I learned with surprise that they fill no public appointments;[202] not one of them is to be met with in the administration, and they are not even represented in the legislative a.s.semblies. In several states[203] the law excludes them from political life; public opinion in all. And when I came to inquire into the prevailing spirit of the clergy, I found that most of its members seemed to retire of their own accord from the exercise of power, and that they made it the pride of their profession to abstain from politics.
I heard them inveigh against ambition and deceit, under whatever political opinions these vices might chance to lurk; but I learned from their discourses that men are not guilty in the eye of G.o.d for any opinions concerning political government, which they may profess with sincerity, any more than they are for their mistakes in building a house or in driving a furrow. I perceived that these ministers of the gospel eschewed all parties, with the anxiety attendant upon personal interest.
These facts convinced me that what I had been told was true; and it then became my object to investigate their causes, and to inquire how it happened that the real authority of religion was increased by a state of things which diminished its apparent force: these causes did not long escape my researches.
The short s.p.a.ce of threescore years can never content the imagination of man; nor can the imperfect joys of this world satisfy his heart. Man alone, of all created beings, displays a natural contempt of existence, and yet a boundless desire to exist; he scorns life, but he dreads annihilation. These different feelings incessantly urge his soul to the contemplation of a future state, and religion directs his musings thither. Religion, then, is simply another form of hope; and it is no less natural to the human heart than hope itself. Men cannot abandon their religious faith without a kind of aberration of intellect, and a sort of violent distortion of their true natures; but they are invincibly brought back to more pious sentiments; for unbelief is an accident, and faith is the only permanent state of mankind. If we only consider religious inst.i.tutions in a purely human point of view, they may be said to derive an inexhaustible element of strength from man himself, since they belong to one of the const.i.tuent principles of human nature.
I am aware that at certain times religion may strengthen this influence, which originates in itself, by the artificial power of the laws, and by the support of those temporal inst.i.tutions which direct society.
Religions, intimately united to the governments of the earth, have been known to exercise a sovereign authority derived from the twofold source of terror and of faith; but when a religion contracts an alliance of this nature, I do not hesitate to affirm that it commits the same error, as a man who should sacrifice his future to his present welfare; and in obtaining a power to which it has no claim, it risks that authority which is rightfully its own. When a religion founds its empire upon the desire of immortality which lives in every human heart, it may aspire to universal dominion: but when it connects itself with a government, it must necessarily adopt maxims which are only applicable to certain nations. Thus, in forming an alliance with a political power, religion augments its authority over a few, and forfeits the hope of reigning over all.
As long as a religion rests upon those sentiments which are the consolation of all affliction, it may attract the affections of mankind.
But if it be mixed up with the bitter pa.s.sions of the world, it may be constrained to defend allies whom its interests, and not the principle of love, have given to it; or to repel as antagonists men who are still attached to its own spirit, however opposed they may be to the powers to which it is allied. The church cannot share the temporal power of the state, without being the object of a portion of that animosity which the latter excites.
The political powers which seem to be most firmly established have frequently no better guarantee for their duration, than the opinions of a generation, the interests of the time, or the life of an individual.
A law may modify the social condition which seems to be most fixed and determinate; and with the social condition everything else must change.
The powers of society are more or less fugitive, like the years which we spend upon the earth; they succeed each other with rapidity like the fleeting cares of life; and no government has ever yet been founded upon an invariable disposition of the human heart, or upon an imperishable interest.
As long as religion is sustained by those feelings, propensities, and pa.s.sions, which are found to occur under the same forms at all the different periods of history, it may defy the efforts of time; or at least it can only be destroyed by another religion. But when religion clings to the interests of the world, it becomes almost as fragile a thing as the powers of the earth. It is the only one of them all which can hope for immortality; but if it be connected with their ephemeral authority, it shares their fortunes, and may fall with those transient pa.s.sions which supported them for a day. The alliance which religion contracts with political powers must needs be onerous to itself; since it does not require their a.s.sistance to live, and by giving them its a.s.sistance it may be exposed to decay.
The danger which I have just pointed out always exists, but it is not always equally visible. In some ages governments seem to be imperishable, in others the existence of society appears to be more precarious than the life of man. Some const.i.tutions plunge the citizens into a lethargic somnolence, and others rouse them to feverish excitement. When government appears to be so strong, and laws so stable, men do not perceive the dangers which may accrue from a union of church and state. When governments display so much inconstancy, the danger is self-evident, but it is no longer possible to avoid it; to be effectual, measures must be taken to discover its approach.
In proportion as a nation a.s.sumes a democratic condition of society, and as communities display democratic propensities, it becomes more and more dangerous to connect religion with political inst.i.tutions; for the time is coming when authority will be bandied from hand to hand, when political theories will succeed each other, and when men, laws and const.i.tutions, will disappear or be modified from day to day, and this not for a season only, but unceasingly. Agitation and mutability are inherent in the nature of democratic republics, just as stagnation and inertness are the law of absolute monarchies.
If the Americans, who change the head of the government once in four years, who elect new legislators every two years, and renew the provincial officers every twelvemonth; if the Americans, who have abandoned the political world to the attempts of innovators, had not placed religion beyond their reach, where could it abide in the ebb and flow of human opinions? where would that respect which belongs to it be paid, amid the struggles of faction? and what would become of its immortality in the midst of perpetual decay? The American clergy were the first to perceive this truth, and to act in conformity with it. They saw that they must renounce their religious influence, if they were to strive for political power; and they chose to give up the support of the state, rather than to share in its vicissitudes.
In America, religion is perhaps less powerful than it has been at certain periods in the history of certain peoples; but its influence is more lasting. It restricts itself to its own resources, but of those none can deprive it: its circle is limited to certain principles, but those principles are entirely its own, and under its undisputed control.
On every side in Europe we hear voices complaining of the absence of religious faith, and inquiring the means of restoring to religion some remnant of its pristine authority. It seems to me that we must first attentively consider what ought to be _the natural state_ of men with regard to religion, at the present time; and when we know what we have to hope and to fear, we may discern the end to which our efforts ought to be directed.
The two great dangers which threaten the existence of religions are schism and indifference. In ages of fervent devotion, men sometimes abandon their religion, but they only shake it off in order to adopt another. Their faith changes the objects to which it is directed, but it suffers no decline. The old religion, then, excites enthusiastic attachment or bitter enmity in either party; some leave it with anger, others cling to it with increased devotedness, and although persuasions differ, irreligion is unknown. Such, however, is not the case when a religious belief is secretly undermined by doctrines which may be termed negative, since they deny the truth of one religion without affirming that of any other. Prodigious revolutions then take place in the human mind, without the apparent co-operation of the pa.s.sions of man, and almost without his knowledge. Men lose the object of their fondest hopes, as if through forgetfulness. They are carried away by an imperceptible current which they have not the courage to stem, but which they follow with regret, since it bears them from a faith they love, to a scepticism that plunges them into despair.