Yet in this case, as in others, insurrections against the sway of scientific truth appeared among some overzealous religionists. When the Sorbonne, having retreated from its old position, armed itself with new casuistries against those who held to its earlier decisions, sundry provincial doctors in theology protested indignantly, making the old citations from the Scriptures, fathers, saints, doctors, popes, councils, and canonists. Again the Roman court intervened. In 1830 the Inquisition at Rome, with the approval of Pius VIII, though still declining to commit itself on the doctrine involved, decreed that, as to practice, confessors should no longer disturb lenders of money at legal interest.
But even this did not quiet the more conscientious theologians. The old weapons were again furbished and hurled by the Abbé Laborde, Vicar of the Metropolitan Archdiocese of Auch, and by the Abbé Dennavit, Professor of Theology at Lyons. Good Abbé Dennavit declared that he refused absolution to those who took interest and to priests who pretend that the sanction of the civil law is sufficient.
But the "wisdom of the serpent" was again brought into requisition, and early in the decade between 1830 and 1840 the Abbate Mastrofini issued a work on usury, which, he declared on its title page, demonstrated that "moderate usury is not contrary to Holy Scripture, or natural law, or the decisions of the Church." Nothing can be more comical than the suppressions of truth, evasions of facts, jugglery with phrases, and perversions of history, to which the good abbate is forced to resort throughout his book in order to prove that the Church has made no mistake. In the face of scores of explicit deliverances and decrees of fathers, doctors, popes, and councils, against the taking of any interest whatever for money, he coolly pretended that what they had declared against was exorbitant interest. He made a merit of the action of the Church, and showed that its course had been a blessing to humanity. But his masterpiece is in dealing with the edicts of Clement V and Benedict XIV. As to the first, it will be remembered that Clement, in accord with the Council of Vienne, had declared that "any one who shall pertinaciously presume to affirm that the taking of interest for money is not a sin, we decree him to be a heretic, fit for punishment," and we have seen that Benedict XIV did not at all deviate from the doctrines of his predecessors. Yet Mastrofini is equal to his task, and brings out, as the conclusion of his book, the statement put upon his title-page that what the Church condemns is only exorbitant interest.
This work was sanctioned by various high ecclesiastical dignitaries, and served its purpose, for it covered the retreat of the Church.
In 1873 appeared a book published under authority from the
