THE IMPROVEMENT OF MANNERS BY THE ACTION OF THE CHURCH.—Continued.

New Zealand Tablet, Volume I, Issue 27, 1 November 1873, Page 7

THE IMPROVEMENT OF MANNERS BY THE ACTION OF THE CHURCH.— Continued.

We must not, however, imagine that the conduct of the Church in her mission of improving Manners, always brought her into collision with force. We also see her employ indirect means, limit her demands to what she could obtain, and ask for a little in order to obtain as much as possible. In a capitulary of Charlemagne, given at Aix-la-Chapelle in 813, and consisting of 25 articles, which are nothing more than a confirmation and resumi of the five councils held a little before in France, we find in an appendix of two articles the method of proceeding judicially against those who, under pretext of the right called focda excite tumults on Sundays, holidays, and also on working days. We have already seen Bbo*e that they had recourse to the holy rehcs to give greater authority to the oaths of peace and friendship taken by kings towards each other— an august act, in which heaven was invoked to prevent the effusion of blood and to establish peace on earth. We see in the capitulary which we have just quoted that the respect for Sundays and holidays was made use of to prepare the abolition of the barbarous custom which authorised tlie relations of a murdered man to avenge his death in the blood of the murderer The deplorable state of European society at that time, is vividly painted by the means -which the ecclesiastical power was comptlled to u«e to diminish in some degree the disasters occasioned by the prevailing violence. Not to attack, not to maltreat anyone, not to have recourse to force to obtain reparation, or to gratify a desire of vengeance appears to us to be so just, bo reasonable and natural, that we can hardly imagine any other way of acting. If, now, a law were promulgated, to forbid one to attack his enemy on such and such a day at such and such an hour, it would appear to us the height of folly and extravagance. But it was not so at that timo j such prohibitions were made continually, not in obscure hamlets, bufc in great towns in very numerous assemblies, wheu bishops were present in hundreds and to which nocked counts, dukes, princes, and kin»s. This law by which the authority was glad to make the principles of justice respected, at least on certain days— principally on the feast solemnities— this law, which now would appear to us so strange, was, in a certain way and for along period, one of the chief points of public and private law in Europe. It will be understood that I allude to the truce of God a privilege of peacs very necessury at the time, as we see it very ? often renewed in various countries. Of all that I might say on this »oint I shall content myself with selecting a lew of the decisions of councils at the time. The Council of Tubuza, iv the diocese of ' Fine, in Uoussillon, held by Ghufrod, Archbishop of Narbonne, « 1041, established the truce of God from the evening of Friday until Monday morning So one, during that time, could take anything by force, or revenue any injury, or require any pledge in surety. Those who violated this decree were liable tc the same legal composition as if they had merited death ; m default of which they were excommunicated and banished f.-oni the country. The practice of the ecclesiastical regulations was considered so advantageous, that many other councils were held in France durin* the same year ou the same subject. Moreover, care was taken to repoat the obligation, as we see by the Council o( St. Giles iv Languedoc, helj in 1012. and by that of Narbonne, held in 1015 In spite of these repeated efforts, they did not obtain all the desired fruitthw v ludicaUd by the change which we observe iv the regulations of the law, Thus we see, that in the year 1047 the truce of God was fixed for a less time than in 1041 The Council of Teluiia in the same diocese of Elne, held in 1047, only ordainei that it is iorbiddeu to anyone i«\ all the conU of Roussillon to attack his enemy between the hours of noon on Sunday a..d prime on Monday • the law was then much less extensive than in 1041, when, as we have seen the truce of God was extended from Friday evening to Monday mornin<*. We find in the same council a remarkable regulation, the object of which was to preserve from all attack men who were going to church or returning from it, or who were accompamintr women. In 105-J. the truce of God had gained ground. We see it extended not only f.- om Friday evening to Monday morning after sunrise, but over considerable portions of the year. Thus we see that the Couucil of Narboune held by Archbishop Giufred, in 1045, after having included ia the' truce of God the truce from Friday evemrg till Monday morning declares it obligatory during the following peiiods : from the first Sunday ot Adreat to the Octave of the Epiphany 3 from Qainqageaima Sunday till the Octavo of Easter j from the Sunday preceding Ascension till the Octave o( Pentecost ; the festival days of oar Lord of St Peter, of St. Lawrence, of St. Michael, of All Saints, of St. Martin of St. Just of Pasteur, titularies of the Church of ISarbonne ; and' all ft.s ing days, under pain of anathema and perpetual banishment The same Council gives some other regulations, so beautiful that we cannot pass over them iv silence, when we aro engaged in showing the influence of the Catholic Church ia improving matmers. The 9tli

anon forbids the cutting of olive trees ; a reason for it is given, Tfhu>h, in the eyes of jurists, will not appear sufficiently general o* adequate, but which jn the eyes of the philosophy of history, is a beautiful symbol of the beneficial influence exercised over society by religion. This is the reason given by the Council : "It is," it says, " that the olive tree may furnish matter for the holy chrism, and feed the lamps that burn in the churches." Such a reason was sure to produce more effect than any that could be drawn from Ulpius or Justinian. It is ordained in the 10th canon that shepherds and their flocks shall always enjoy the security of the truce ; the same favor is extended by the 11th canon to all houses within thirty paces of the churches. The 18th canon forbids those who have a suit to take any active steps to commit the least violence, until the cause has been judged in presence of the bishop or the lord of the place. The other canons forbid the robbing of merchants and pilgrims, or the ' commission of wrong against anyone, under pain of being separated f romithe Church, if the crime be committed during the time of the truce. In proportion as we advance in the ilth century, we see the salutary practice ol the truce of Q-od more and more inculcated j the Popes interpose their authority in its favor. At the Council of GKroniie, held by Cardinal Hagues-le-Blanc, in 1068, the truce of God is confirmed by Alexander 11. under pain of excommunication ; the Council held in 1080 at Lillebonne, in Normandy, gives us reason to suppose that the truce was then generally established, since it ordains by its first canon, to bishops and lords, to take care that it was observed, and to inflict on offenders against it censures and other penalties. In the year 1093, the Councf of Troga, in La Pouille, held by Urban 11. continues the truce of G-od. To judge of the extent of this canonical regulation, we should krow that this Council consisted of sixty-five bishops. The number was much greater at the Council of Clennont, in Auvergne, held by the same Urban JJ. in 1095 • it reckoned 13 archbishops, 220 bishops, and a great number of abbots. The first canon of this Council confirms the truce for Thursday, Friday Saturday, and Sunday ; it wishes moreover, that it should be observed ob all days of the week, with respect to monks, clergy, and women The canons 29 and 30 ordain, that if a man pursued by his enemy take refuge near a cross, he shall be in safety, as if he had found asylum in a church. The sublime sign of redemption, after having given salvation to the world, by drinking on Calvary the blood of the Lord Q-od had already proved a refuge, during the sack of Borne, to those who fled from the fury of the barbarians ; centuries later, we find it erected on the roads to save the unfortunates, who by embracing it, escaped their enemies, who were thus deterred from vengeance. Balkez.