RECENT POLEMICS AND IRENICS IN SCHOLASTIC PHILOSOPHY.
It is not always easy to draw the line, either in theology or philosophy, that divides the part which has been dogmatically or scientifically defined from that which remains open ground of discussion in the Catholic schools. Occasionally we are aided and favored by a new definition, made with supreme and final authority by the Holy See, which adds something, not to the immutability of truth itself, which is eternally incapable of the slightest alteration, but to the quantity of science as fixed and immutable in the conceptions of the understanding intellect. The authority of reason may also suffice to add to the quantity of certain science by inductions from facts made evident by experience, which have the force of demonstration. But the dogmatic definitions are not so numerous and frequent as some minds, impatient of discussion and difference of opinion, may desire. Rational demonstration, though fully sufficient to define scientific truth and terminate doubt in the understanding of those who clearly and distinctly apprehend it, is not always understood sufficiently for this purpose even by all intelligent, educated minds, at least for a considerable period. Discussion on important points is not, therefore, terminated between different Catholic schools, and agreement in doctrine established, as completely and speedily as might be desired by those who have a strong sense of the importance of unity in theological and philosophical doctrine. Some, who are animated by a polemical spirit, are disposed to claim for the doctrines of their own particular school a greater amount of dogmatic or scientific authority than that which is generally conceded to them. They are disposed to amplify the import of decisions or declarations made by the authority of the church, to magnify the authority of great doctors and masters in Catholic science, and to extend as far as possible the claim of metaphysical or moral certitude for the doctrines which they advocate. Others are animated by a more irenical spirit. They desire to moderate polemical ardor; to control the zeal for the triumph of particular systems, and the exaltation of individual masters in wisdom, within reasonable bounds; to harmonize all branches of science with each other; to observe the just limitations of dogmatic or scientific certainty; to extend the range of rational science by calm discussion which has only the attainment of truth in view; and, without compromising orthodox doctrine, to leave open and free to argument all that domain which has not been closed in by any final definition of competent authority. The polemical and irenical tendencies are not in real opposition. They are elements capable of combination with each other. We do not believe that differences of opinion among Catholic schools will ever be entirely terminated or controversy cease. Yet there is always an increasing approximation toward unity, and the irenical spirit aids this movement by diminishing misunderstandings and moderating controversial ardor. The Holy See not only at times decides and terminates controversies by a judgment, but also, at other times, refuses to pronounce judgment, and admonishes those who seek to stretch too far the import of her decisions to respect the liberty of opinion and discussion which she allows.
We have an instance of this in the subjoined documents respecting the philosophy of the venerable and holy Father Rosmini—a system which has at present a considerable following and is in very decided opposition to the ideological doctrine of the Thomist school, as well as to other parts of the common, scholastic teaching.