Christians leads legitimately to the universal kingship of free, self-governing citizens, whether
under a monarchy or under a republic.
The good effect of this principle showed itself in the spread of Bible knowledge among the
laity, in popular hymnody and congregational singing, in the institution of lay-eldership, and in the
pious zeal of the magistrates for moral reform and general education.
But it was also shamefully perverted and abused by the secular rulers who seized the control
of religion, made themselves bishops and popes in their dominion, robbed the churches and convents,
and often defied all discipline by their own immoral conduct.. Philip of Hesse, and Henry VIII. of
England, are conspicuous examples of Protestant popes who disgraced the cause of the Reformation.
Erastianism and Territorialism whose motto is: cujus regio, ejus religio, are perversions rather than
legitimate developments of lay-priesthood. The true development lies in the direction of general
education, in congregational self-support and self-government, and in the intelligent co-operation
of the laity with the ministry in all good works, at home and abroad. In this respect the Protestants
of England, Scotland, and North America, are ahead of the Protestants on the Continent of Europe.
The Roman church is a church of priests and has the grandest temples of worship; the Lutheran
church is a church of theologians and has most learning and the finest hymns; the Reformed church
is a church of the Christian people and has the best preachers and congregations.
§ 9. The Reformation and Rationalism.
G. Frank: De Luthero rationalismi praecursore. Lips., 1857.
S. Berger: La Bible an seizième siècle; étude sur les origines de la critique. Paris, 1879.
Charles Beard: The Reformation of the Sixteenth Century in relation, to Modem Thought and
Knowledge (Hibbert Lectures). London, 1883. Lect. V.
Comp. also Lecky: History of Rationalism in Europe. London, 4th ed. 1870, 2 vols. George P.
Fisher: Faith and Rationalism. New York, 1879, revised 1885 (191 pages).
The Roman Catholic Church makes Scripture and tradition the supreme rule of faith, laying
the chief stress on tradition, that is, the teaching of an infallible church headed by an infallible Pope,
as the judge of the meaning of both.^15
Evangelical, Protestantism makes the Scripture alone the supreme rule, but uses tradition
and reason as means in ascertaining its true sense.
Rationalism raises human reason above Scripture and tradition, and accepts them only as
far as they come within the limits of its comprehension. It makes rationality or intelligibility the
measure of credibility. We take the word Rationalism here in the technical sense of a theological
system and tendency in distinction from rational theology. The legitimate use of reason in religion
is allowed by the Catholic and still more by the Protestant church, and both have produced scholastic
systems in full harmony with orthodoxy. Christianity is above reason, but not against reason.
(^15) "I am the tradition" (la tradizione son io), said Pope Pius IX., during the Vatican Council which substituted an infallible papacy for
an infallible council, in conflict both with oecumenical councils and popes who officially denounced Pope Honorius III. as a Monotheletic
heretic. See vol. IV. 500 sqq.