A Few Thoughts About Protestants.
Faith, though a gift of God, depends for its actuality upon the acceptance of it by men, and its continuance upon their careful and constant adherence to it. We are at liberty to receive the Christian faith or to reject it in the first instance when it is proposed to us; and we are equally at liberty to misuse it, to change it, to garble it, and to make it so far of no effect as to retain nothing of true Christian religion but the name.
Heresy is possible, all must allow, since it is possible to deny a part of the whole truth; and, knowing to what extremes men will permit their pride and passions to carry them, the fact of heresies frequently occurring does not surprise us. The most lamentable fact about heresy is, that it does not ordinarily die with the first preachers of it; but succeeding generations rise up to an inheritance of falsehood, deprived of the entire truth, fancying themselves joined, to the body of Christ's church, nourishing a dead branch long separated from the tree of life, and prevented, as they too often are, by the pride of intellect and the natural stubbornness of the will, from recognizing their errors and amending the sins of their forefathers by a hearty return to the truth that has been abandoned.
Such is the condition—unhappy condition, as it appears to us—of American Protestant Christians. Deprived of one or another part of the truth by the heresy of the several founders of their various religions, they are called no longer the faithful people, no longer the well-beloved children of holy church, and they share not in those unspeakable mercies of predilection which make religion for a Catholic an unfailing treasure of comfort, and his church a paradise of joy.
To abandon the source of truth, or to live separated from it, is to cut one's self off from any reasonable hold upon the truth, and render the allegiance which one gives to a part of truth a matter rather of sentiment than of deep principle. A branch cut from the living tree may be indeed a branch, but its life is gone, though it seems to live by the suppleness of its twigs, the greenness of its leaves, and the fruit which yet hangs upon it. Death is in it, and it will wither. It will bear no more fruit of itself, for the source of the fruit cannot reach it in its separated state.
So the truths of religious faith, separated from the source of faith, lose their vitality; and to a reflecting man who asks himself why he believes them, they will soon appear no longer true, because he has no longer any faith in the original authority which is the witness of God for them before the world. For it should be self-evident to every one of the least intelligence, that religious truth concerning man's future destiny in an eternity which no man living has ever seen cannot possibly depend upon one's experience or study in this world, and that the mysterious doctrines of Christianity can only appear true to a man on sufficient authority, and that, too, a living, present authority, which is a witness to him as well as to his forefathers. Hence the necessity of an ever-present, living source of faith, and the equal necessity of an actual union with it, in order to have faith in the doctrines of Christianity at all.
But the present position of our American Protestant brethren seems to be at variance with this; for we see them having a good, sincere faith in many of the revealed doctrines of Christianity, and yet are cut off from the living source of faith, which we know to be the infallible and divine voice of the church. And not only cut off, but they reject that source altogether, deny its authority, and look upon it rather as the source of falsehood than of truth. But, when we examine the matter closely, we shall see that they do not deny that they have a real source of their faith, or that such source is the church of Christ—which they suppose their own to be—only that they are ignorant of the fact that the Catholic Church is the church of Christ, and that she is the true source of their faith, and, if that church was destroyed and its authority nullified, they could have no faith at all.
When they have lost all faith and obedience to a church which they regard as the church of Christ, and have not returned to Catholicity, they have lost at the same time all faith in the peculiar doctrines of Christianity.
It would be hardly worth while to consider the answer made by some that they believe in Christ on no church authority, but on the authority of the Bible alone, because it is plain that one must first know the Bible itself to be true on some authority and surely the authority of the type-setter, the printer, and the paper-maker would not be sufficient, and the only authority they have or can have of its truth is that of the Christian church, which sets its seal upon it, and declares it to be the Word of God.
There is no doubt that they are cut off from all real church authority, that their religion is a separated branch from the living tree: and the state of things is such as we would expect to happen; the branch will wither, they will lose faith in Christ and his doctrines, and they are deprived of all those inestimable blessings and privileges which can only be had in union with the true and living church.
We who know the history of their religious schism, and the course it has taken, know that it is more their misfortune than their fault. We know that they remain satisfied with their state of poverty, because they are ignorant of the riches of faith; but we bless God the day is approaching, and is even now at hand, when that ignorance is fast disappearing, the prejudices and false notions they have had of the Catholic Church are being rapidly dispelled. The pope and the priest are no longer bug-bears to frighten children with; the names of monk and nun are no longer synonymous with villainy and crime. Catholics are not generally regarded as ignorant idolaters, and even a Jesuit may pass in society as an honest man, a sincere Christian, and a gentleman.
Three things, then, may give us great hopes that this great and good American people, our brethren, our friends, and our fellow-citizens, are not far from the kingdom of heaven, the church of God—the spread of knowledge concerning her character and doctrines, the rapid increase of the church herself in every part of the country, and the fact that the separated branch is fast withering, and the people look to it no longer for the fruit which will nourish their souls unto eternal life.
There is no doubt but that until within a very few years the Catholic religion was a hidden faith to the mass of the American people. In the cities, the churches were few and small, and a Protestant could hardly get within sight or hearing of a Catholic preacher. In the country towns the scattered flock would get together once in a month to hear Mass in a miserable apology for a church in some dirty back-lane, or in a shanty in the woods. That is all changed. Our city churches and cathedrals are getting to be the largest and grandest buildings in the land, and in many places the same congregations which once huddled together in the shanty are now assembled in churches which rival all others in the same places for size and beauty. And all this has happened in so short a space of time that it looks like magic. Those who will not see the true reason imagine that the wealth of old Catholic countries has been lavishly poured out to bring it about. They cannot comprehend that this is the work, for the most part, of the faith of the Catholic mechanic and the Catholic servant-girl.
The time was—and we have seen it—when the priest took the dinner-table for an altar, upon which were placed the crucifix that ordinarily hung at the bedside in the corner of the same room, and two kitchen candlesticks for the ornaments. Those same congregations have now their own churches, furnished with everything needful for divine service. From what we know of the rapid multiplication of church buildings, we can conclude that, as far as regards the external appearance of her worship, and the crowds of worshippers who are seen thronging to her sanctuaries, the church is now fairly before the American people. They can no longer plead ignorance of her existence, or fancy her to be a petty sect diminishing in numbers and decaying in force. The existence and power of the church in other lands is also forcing itself upon their notice. They cannot read a newspaper or a book without meeting many proofs that the Catholic Church is, as she always has been, the mightiest, most reverend Christian church in the world, which claims the homage and admiration of mankind, and holds the destiny of Christianity itself in her hands. Those who from interest are her enemies see this, and on every hand we hear from their pulpits and read in their religious newspapers the loudest laments over the "fearful growth of popery," as they are pleased to style it.
But the interior workings of the church, her doctrines, her moral teaching, are also being presented to them more clearly. In the common walks of life, in the parlor, in the street, in the halls of business, our Protestant brethren meet many who are able to give a reason for the faith that is in them, and whose lives they know. Sincere seekers for truth and souls in earnest about their salvation, hearing of the claims of Catholicity and seeing many whose religious character they have every reason to admire, will ask questions, and Americans (we say it not to their reproach) will ask questions, if it be only for curiosity's sake. Catholic books, magazines, newspapers, pamphlets, speeches, sermons, and other modes of diffusing a knowledge of Catholic faith and practice find many readers and hearers among Protestants who cannot fail to be impressed by them, who will be divested of their old prejudices, and learn our religion not as it has been taught to them by her enemies, but as she is. It would be of no use to tell an intelligent American Protestant now that Catholics are poor, ignorant idolaters who worship images, and who never heard of the Bible, because they know better; and if you told him, as you might have done twenty years ago and be believed, that the pope and the priests had secret designs against the liberties of this country, he would laugh in your face. Books with pictures representing the pope with his tiara on, holding up his hands in horror and turning away his face from an open Bible which a Protestant minister presents to his gaze, while the lightnings from heaven are depicted in the background descending in wrath upon St. Peter's, may possibly be found upon the table of some ignorant backwoodsman, but an intelligent Protestant would blush to know that such a book was under his roof.
People are great travellers nowadays, too, and they see enough in Catholic countries to make them at least think well of their religion.
They go to Rome, perhaps have an interview with the venerable head of the church, and invariably return penetrated with sentiments of profound respect, and often of the most attached affection for him.
They go to heathen countries, they see there the work of Catholic apostles. They find the only Christians there are Catholics, living such perfect lives as might put Christians of more enlightened nations to shame. In every corner of the world they find the Catholic Church doing her appointed work for the regeneration, civilization, and salvation of men, and numbers of them are not slow to draw the conclusion, "Truly this is the living church of the living God the pillar and ground of truth."
Let us look at the second reason we suggested, namely, the rapid increase of the church, and the character of it.
In the year 1800 we had only 1 bishop, 100 priests, and about 50,000 Catholics. Now we have 43 bishops, 2235 priests, and at least 5,000,000 Catholics. That this number is made up principally by immigration is true; but we do not forget that they bring the true faith in Jesus Christ with them, that the truth is spreading by their example and influence, and the American people cannot fail to feel the effects of it. If all these immigrants were infidels, Mohammedans, or Mormons, they would naturally affect the religious character of the people amongst whom they are living. How much more may we look for mighty results from the true religion and the grace of God!
Catholicity is leavening the whole mass. Go where you will, you will find a Catholic in almost every family of note in the country. "Oh! I respect the Catholic religion very much," some one will say to you. "I have a father or mother, a sister or brother, an aunt or a cousin, who is a very good and very strict Catholic." From the very families of American Protestant bishops and ministers the church draws to herself one or another of the members, from whom new American Catholic families spring up, to give the church standing and influence in society, and compel a respectful hearing and a respectful treatment.
These considerations, encouraging as they are, might still lead us to suppose that it will be yet a long while before America shall be called, as she undoubtedly will be, one of the brightest jewels in the crown of the holy church, were it not for the third thought we have presented, which is, that their faith and trust in the sapless, separated branch of a church is failing. They have planted it anew, have watered it, have nursed it with every care, at boundless expense, with sincere heart's devotion, but all to no purpose. It will not grow, but withers in their hands. Now and then some have thought that the branch was too much like the old tree, and they cut off a twig, a blossom, or plucked a fruit from it, and planted that, and, with many earnest prayers and unceasing labors, they hoped their little plant would spring into life, but its untimely decay has disappointed them and disgusted them. Anon they endeavored to graft their withering branch on an older and apparently more healthy stock, such as the former and late attempts of the Episcopalians to form a union with the schismatical Greek Church; but the graft will not take, though they are willing to tie it on with every appliance and prune it after every fashion. Again, a few who style themselves Anglo-Catholics and high churchmen try to reason themselves into a belief that their particular little twig of the branch must be the true tree, because it is so much like in size and shape to the young sapling which the apostles first planted in the earth.
Slowly, however, they are beginning to ask themselves the question which they should have asked in the beginning, "How shall it grow without a root?" Those who take the trouble to examine the matter at bottom find out that the branch they cherish has no root, and now they lose all respect for it. These divide into two parties. Those who are sincere-minded souls, looking for true Christianity, and resting their eternal hopes upon it, seek for the living Christian tree, and find sweet repose beneath its grateful shade, and true nourishment of their souls from its never-failing fruit. Others, who are less sincere, cast aside the dead branch and all their faith in Christ with it, become discouraged and disgusted, and fall away into indifferentism and infidelity.
This loss of the old traditional reverence for Christianity, which a few years back was so strong that men felt it was something to be ashamed of, and to need apology, when forced to say, "I am no Christian," is now so marked that it is deplored on all sides. References are not unfrequently made in the columns of our daily journals indicative of the popular temper, which hold up celebrated preachers, and with them often the whole clerical profession, to ridicule and contempt. Still the mass of the people of our country are both sincere and religious-minded, and the character of the conversions that are daily taking place is such as to make us not only hopeful, but sure of the final result. Surely, it is not to be said that the Catholic Church shall prove herself less powerful in a country of nominal Christians than she has shown herself to be in any or all the pagan nations whom she has not only converted, but also civilized and enlightened. Very few Protestants nowadays are compelled to unlearn their supposed Christianity to become Catholics. The false element which Calvinism introduced at the Reformation is being gradually eliminated from their systems, and all that they really adhere to is a part of Catholic truth. Many converts express themselves surprised to find that to enter the church they are called upon to renounce nothing whatever of what they already hold. They find, to their delight, that the faith as taught by the church is the completion, the realization, and also the explanation of their religious opinions.
The conversion of our beloved land is a work that should engage our most ardent aspirations, and kindle all the zeal of which we are capable. Both our hearts and our heads should be in it. We feel like preaching a little on this subject. That we may help it and hasten it by many things there is no doubt; by constant and earnest prayer, by good example, by instruction, by the distribution of good books and tracts, and such means; but it seems to us that when any one is deeply impressed with a conviction that a desired end will be accomplished, that it ought to be, and, as far as in one lies, it shall be, then the end is not far off. Aside from other things, there is in this matter a wide field for the exercise of our theological virtues.
Our faith: an unwavering faith in the power of truth, which must prevail. It is God's work; it is what the church is called upon to do; the people are fast progressing toward it; the good expect it, the wicked fear it; God's grace is never wanting to aid all men in their search after, and their acceptance of, the truth, and what, then, can hinder it? The question put to us a few years since, with a smile of mixed incredulity and pity, "Do you believe that this country will ever become Catholic?" is now, "How soon do you think it will come to pass?" "Soon, very soon," we reply, if your own statistics be true; for we see by one of your late writers that the rate of growth of the Catholic religion has been seventy-five per cent greater than the ratio of increase of population, while the rate of the decrease of Protestantism is eleven per cent less.
Our hope: We must have large hope in this, as in all things else, to bring about speedily what we desire: such an enthusiastic hope as makes us see the end already. It will, moreover, encourage them to do what we wish. Tell a sinner that you give him up and have no hopes of him, and you give him a fatal encouragement to go on in his wickedness. Your want of hope takes hope out of him; but, on the contrary, tell him cheerfully that you look for his conversion and amendment as a matter of course, and he will conclude at once that he ought to convert himself, and will begin to wish himself converted. Then show him a picture of the happiness and peace of a good life, the joy of the forgiven sinner; his mind is made up, and the grace of God will do the rest. So it will be with our Protestant brethren. Let them feel that we are sure of their conversion to Catholicity, that we look for it as a certain event, and they will begin to think it very possible, and ask what it is to be a Catholic. Present them a picture of that unspeakable peace which one obtains in a sure and certain faith; tell them of the blessings in store for them, show them the treasures of God's house, and give them to understand that they are meant expressly for them, and that we are certain they will enjoy them; then it will be strange, indeed, if, with the truth before them, and the grace of God aiding and encouraging them, they should turn away and reject their own happiness. For the greater part of sincere Protestants there is absolutely nothing to keep them out of the church but the old worn-out prejudices they have against her. We know that it is thought that they have an insuperable fear and distrust of some of our practices—the confessional, for instance; but our experience convinces us that they find no difficulty in overcoming their fears as soon as they firmly believe in its necessity, and perceive its consoling and sanctifying influence upon the individual soul and upon society at large. Besides, this opinion is, in fact, groundless. As a good old French Jesuit father said to us one day: "I have noticed that when Americans have made up their mind to do anything, they never ask if it be difficult."
Our charity: Souls are won by love. We do not, and cannot, love the Protestant religion. It has little that is lovable in it; and besides, our own holy faith, all beautiful and good as it is, absorbs all the love our hearts can possibly hold. But could our Protestant brethren know how we Catholics love them—how we yearn over them as a mother yearns over her wayward child—how we long to welcome them home again; could they see how the "charity of Jesus Christ presseth us" to labor and pray for them; could they overhear us conversing with one another about them and learn our wishes and plans, our hopes and our wonderings at their continued absence, then we would win their souls. They could not stand all that. The power of divine charity would draw them sweetly on. Then they would ask themselves, What motive can these Catholics have to wish us so fervently to become as they are? Would that they might all be brought to ask that question!
When we, who stand upon the firm rock, see them stumbling over the bogs and marshes of a groundless and unstable faith, there is a strong temptation to laugh at their bewilderment, and mock at them as they go leaping about from one little hillock of opinion to another, and at last fall, sprawling, into the mire of religious doubt. Better pity them. Human nature, you know, has such a tendency to follow will-o'-the-wisps, even if it be only for the purpose of scientific investigation!
Whatever truth they have, after all, is Catholic truth. Their piety, their love of religion, their hatred of sin, their fear of hell and hopes of heaven, are all the results of the teachings of Jesus Christ, in whom they believe as far as they know, and through whom, in some vague sense, they hope for salvation. They have been led away from the true fold, and are wandering sheep, who are getting further and further each day out of hearing of the voice of the true Shepherd. But the time is not far distant when they will return. God's hand is stretched out over this people. His Holy Spirit is moving their hearts, and the signs of the day of peace and unity of faith are already appearing.
Preachers usually begin with a text; we take the liberty of ending with one, very à propos, we think, to the subject of our thoughts: "I will call them my people, that were not my people: and her beloved, that was not beloved: and her, that had not obtained mercy, one that hath obtained mercy. And it shall be, in the place where it was said to them: you are not my people: there they shall be called the children of the living God."