INTRODUCTION.

It is true that Christians have degenerated, that they have become divided, and that one has seen among them and within States a type of war little known among the Pagans: wars of Religion The author likely refers to the bloody conflicts that ravaged Europe following the Reformation, such as the French Wars of Religion (1562–1598) and the Thirty Years' War.. However, these wars have their source not in the principles of Religion, but in the passions that Religion fights, and often in the very vices of civil government. Often greed and the spirit of domination have ignited fanaticism In the 18th century, "fanaticism" was a technical term used by Enlightenment thinkers to describe extreme, irrational religious zeal that led to violence.; often factions and the discontented have profited from the fanaticism produced by the disputes of Christians; often ambition and politics have made virtuous and sincere zeal serve their own projects. Finally, never have heresies Opinions or doctrines at odds with established Church teachings. been more fatal to public tranquility than in ignorant centuries A common reference to the Middle Ages, which Enlightenment-era writers often characterized as a period of intellectual darkness., or in corrupt States.

Can one doubt that even in these corrupt States, there is a great number of men who believe the truths of Christianity and practice the virtues it commands? Can one doubt that the belief in these truths stops many crimes and disorders, even among bad Christians? Can one doubt that in corrupt States, Religion forms, in all social conditions, virtuous and benevolent souls who devote themselves to the relief and consolation of the unfortunate? Can one doubt, finally, that the persuasion of the truths of Religion is a resource for the unfortunate, and the most suitable means to make peace, humanity, gentleness, and benevolence reign on earth?

Without the Christian Religion, what would have become of Europe after the destruction of the Roman Empire? It would be what Greece and Asia are today— During this period, European writers often pointed to Greece and the Near East—then under Ottoman Rule—as examples of cultural and political stagnation compared to the "progress" of Christian Europe.