An Introduction to the History of the Principal Kingdoms and States of Europe

Chapter XII

415 u chapte r xi i u Of the Spiritual Monarchy of Rome: or, of the Pope.§1. The ‘Pope’ [papacy, Pabstthum] may be considered two different ways: First, As far as the Articles which are taught by him and differ from [those of ] other Christians, are agreeable or disagreeable with the Holy Scriptures, and consequently useful or prejudicial to Salvation, which Consideration we leave to Divines [Theologis]. Secondly, As far as the Pope is not only possess’d of a considerable Principality [Staat] in Italy, but also pretends to be the Sovereign and Supreme Head of Christendom, at least in Spiritual Matters, and in effect, exercises the said Power [Gewalt] in those States of Europe which profess themselves of the same Communion with him. This+ second Consideration ‘belongs’ [is very relevant] to the Politicians , for this spiritual Sovereignty does introduce great alterations, and interferes with the Supreme Civil Power [hohe Bürgerliche Gewalt]; nay, circumscribes and maims it. Wherefore since Religion has been so interwoven with the ‘Civil’ [political] Interest, it belongs to the perfection of an understanding Politician [weltverständigen Mannes], to be well instructed whence this Spiritual Monarchy had its Original, and by what means it hath so mightily increased and is preserved. From whence also will appear, of what nature are the chiefest Controversies now in vogue 1. Rather: “Of the Spiritual Monarchy of the [Papal] Chair at Rome.” This phrasing makes clearer that Pufendorf’s is a structural critique focusing on an institution rather than on a person. Politick Reflections upon Popedom. 416 chapter xii among Christians in the Western Parts of the World, how far they are owing either to the various Interpretations of the Holy Scripture, or to worldly Interest [zeitlichem Absehen]; so that from thence a Wise Man may easily judge, whether at any time these Controversies are likely to be composed or not. §2. Now to look back to the first beginning of things, we find, that before the Nativity of our Saviour the Inhabitants of the whole Universe , except the Jews, lived in gross Ignorance as to ‘Spiritual’ [divine] Affairs. For what was commonly taught concerning the Gods, was for the most part involved in Fables and most extravagant absurdities. ’Tis true, some of the learned among them, have pretended to give some rational Account concerning the ‘Nature of the Gods’ [divine essence] and the State of the Soul; but all this in so imperfect and dubious {and unfounded} a manner, that they themselves remained very uncertain in the whole matter. They agreed almost all of them in this Point, that mankind ought to apply it self to the practice of Vertue, but they did not propose any other Fruits, but the Honour and Benefit which from thence did accrue to Civil Society. For what the Poets did give out concerning the rewards of Vertue and punishments of Vice after Death, was by these who pretended to be the wisest among them, look’d upon as Fables, invented to terrify and keep in awe the common People. The rest of the People lived at random, and what the Heathens called Religion , did not contain any Doctrine or certain Articles concerning the knowledge of Divine Matters. But the greatest part of their Religious 2. Pufendorf’s consistent view was that differences among Protestants (particularly Lutherans and Calvinists) could be resolved through biblical interpretation , while those between Protestants and Catholics could not, because the latter supposedly cared more about worldly interests than truth. See The Present State of Germany, VIII.7–8, in Pufendorf (2007), pp. 224–37, and The Divine Feudal Law,§§8–10, in Pufendorf (2002b), pp. 24–31. Thomasius adds in Politische Betrachtung, in Pufendorf (1714), p. 4, that the “greatest utility” of Pufendorf’s essay lay in its ability to reveal whether Lutheranism itself retained any remnants of papal “political tricks” (Staatsstreichen), and whether, and how, these could be eliminated or altered without disturbing the body politic [das gemeine Wesen]. All further references to Thomasius’s commentary on Pufendorf will be to this work. Also see the Editor’s Introduction above, p. xxxi. The Blindness of Heathens in Matters of Religion. of rome 417 Worship consisted in Sacrifices and Ceremonies {and certain holidays}, which tended more to Sports [Spiel ] and Voluptuousness, than to the Contemplation of Divine Things. Wherefore the Heathen Religion did neither Edify in this Life...