General History of Civilisation in Europe, From the Fall of the Roman Empire Till the French Revolution. A Treatise on Death Punishments.Guizot, François
History
General History of Civilisation in Europe, From the Fall of the Roman Empire Till the French Revolution. A Treatise on Death Punishments.
Guizot, François
Europe -- Civilization
'_Ibid_. 1. i. tit. lv. _de defensoribus_, § 8.--We
will that the defenders of the cities, being well instructed in
the holy mysteries of the orthodox faith, be chosen and
instituted by the venerable bishops, the clerks, the notables,
the proprietors, and the curiales. As to their installation, it
shall be referred to the glorious power of the Prefect of the
Pretorium, in order that their authority may gather more
solidity and vigour from the admissory letters of his
Magnificence.'
I might cite a great number of other laws illustrative of the
fact everywhere displayed, that between the Roman municipal
system and the municipal system of the middle ages an
ecclesiastical municipal system interposed; that the
preponderance of the clergy in city affairs succeeded that of the
old municipal magistrates, and preceded the organisation of the
modern corporations.
{51}
Thus, by its own constitution, by its action on the Christian
population, and also by the part it bore in civil affairs, the
Christian church exercised prodigious means of influence. From
that epoch, therefore, it operated powerfully on the character
and development of modern civilisation. I will endeavour to sum
up the elements it has infused into it.
In the first place, an incalculable benefit resulted from the
existence of a moral influence and force, of a force which simply
rested on moral convictions, persuasions, and opinions, in the
midst of that deluge of physical force which poured upon society
at that epoch. If the Christian church had not been established,
the whole world had been overborne by pure physical force. It
alone exercised a moral power. It did more: it sustained and
spread the idea of a rule or law which was superior to all human
laws; it maintained, for the safety of humanity, that fundamental
doctrine that there is above all human laws a law, which,
according to the spirit of times and manners, is sometimes called
reason, and sometimes Divine will, but which, at all periods, and
in all places, is the same law under different designations.
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