I make these remarks in order that we may see that the rise of a great central power in the hands of the Bishop of Rome, in the fifth century, may have been a great public benefit, perhaps a necessity. It became corrupt; it forgot its mission. Then it was attacked by Luther. It ceased to rule England and a part of Germany and other countries where there were higher public morals and a purer religious faith. Some fear that the rule of the Roman Church will be re-established in this country. Never,--only its religion. The Catholic Church may plant her prelates in every great city, and the whole country may be regarded by them as missionary ground for the re-establishment of the papal polity. But the moment this polity raises its head and becomes arrogant, and seeks to subvert the other established institutions of the country or prevent the use of the Bible in schools, it will be struck down, even as the Jesuits were once banished from France and Spain. Its religion will remain,--may gain new adherents, become the religion of vast multitudes. But it is not the faith which the Roman Catholic Church professes to conserve which I fear. That is very much like that of Protestants, in the main. It is the institutions, the polity, the government of that Church which I speak of, with its questionable means to gain power, its opposition to the free circulation of the Bible, its interference with popular education, its prelatical assumptions, its professed allegiance to a foreign potentate, though as wise and beneficent as Pio Nono or the reigning Pope.
In the time of Leo there were none of these things. It was a poor, miserable, ignorant, anarchical, superstitious age. In such an age the concentration of power in the hands of an intelligent man is always a public benefit. Certainly it was wielded wisely by Leo, and for beneficent ends. He established the patristic literature. The writings of the great Fathers were by him scattered over Europe, and were studied by the clergy, so far as they were able to study anything. All the great doctrines of Augustine and Jerome and Athanasius were defended. The whole Church was made to take the side of orthodoxy, and it remained orthodox to the times of Bernard and Anselm. Order was restored to the monasteries; and they so rapidly gained the respect of princes and good men that they were richly endowed, and provision made in them for the education of priests. Everywhere cathedral schools were established. The canon law supplanted in a measure the old customs of the German forests and the rude legislation of feudal chieftains. When bishops quarrelled with monasteries or with one another, or even with barons, appeals were sent to Rome, and justice was decreed. In after times these appeals were settled on venal principles, but not for centuries. The early Mediaeval popes were the defenders of justice and equity. And they promoted peace among quarrelsome barons, as well as Christian truth among divines. They set aside, to some extent, those irascible and controversial councils where good and great men were persecuted for heresy. These popes had no small passions to gratify or to stimulate. They were the conservators of the peace of Europe, as all reliable historians testify. They were generally very enlightened men,--the ablest of their times. They established canons and laws which were based on wisdom, which stood the test of ages, and which became venerable precedents.