We know, also, that it has been predicted, that many are to fall away from the faith. Our Lord, speaking of the end of the world, says, “Because iniquity hath abounded, the charity of many hath grown cold” (St. Matt. xxiv. 12). He says again, “The Son of Man, when He cometh, shall He find, think you, faith on earth”? (St. Luke xviii. 8). St. Paul, likewise, writes thus to Timothy, “Now the Spirit manifestly saith, that in the last times some shall depart from the faith, giving heed to spirits of error, and doctrines of devils” (1 Tim. iv. 1). And, if we study the teaching of the Gospel, we shall find that this blindness of heart, the severest of all punishments, because it leads to hell, has been foretold by Christ, and by Him has been permitted to overtake men for their ingratitude and malice.
Some one may, however, reply, that it does not seem just that children should be punished for the sins of their fathers; and that if the Jews and Mahometans offended God, them indeed He ought to have punished with blindness, but not to have involved in the same fate their descendants. To this argument we would reply, that, as the faith of Christ is known to the entire world, no one can be excused for disbelieving it. Of course, children would not be punished with their fathers, if they did not commit their fathers’ sins. Men are all the less excusable, since, if they lived according to natural reason, and prayed to God for their eternal salvation, they would most undoubtedly be enlightened by faith. For, although we know that the judgments of God are unsearchable, we know likewise that He will never be wanting to any creature in its necessity. The Apostle says, “For God hath concluded all in unbelief, that He may have mercy on all”. Then, contemplating the unfathomable abyss of the Divine Majesty, he immediately continues, “O the depth of the riches, of the wisdom, and of the knowledge of God! How incomprehensible are His judgments, and how unsearchable His ways! For who hath known the mind of the Lord? Or who hath been His counsellor? Or who hath first given to Him, and recompense shall be made him? For of Him, and by Him, and in Him, are all things: to Him be glory for ever, Amen” (Rom. xi. 32-36).
We must, nevertheless, bear in mind that Christ our Lord, who foretold these evils to come, has likewise assured us that His Church shall never fail. For “behold,” He says, “I am with you all days, even unto the consummation of the world”. Now, as the calamities which He prophesied have come to pass, we have every reason to trust that the blessing which He has promised will also be vouchsafed to us. We may say this with confidence, as the Church is so solidly established, that it is folly to think that She can fail. We trust, therefore, that, as Christ has punished unfaithful Christians, He will likewise make new His Church, opening to her the whole world, that, so, there may be “one fold and one Shepherd”. This, we know, will quickly come to pass. And, thus, the ship of Peter will plough her way forward, sometimes borne on by favouring winds, and sometimes buffeted by storms. But the law of Mahomet, based not on reason, Divine or human, but on physical force, cannot endure; for nothing established by violence can continue.
CHAPTER VIII.
THE CHRISTIAN RELIGION WILL REMAIN TRUE AND UNWAVERING UNTO THE END.
As all religion must proceed either from natural reason, from supernatural light, or from the union of the two, we should be bound, if there existed any religions or superstitions besides these that we have enumerated, to refute them with the same arguments that we have already used. For all religions founded by men, enlightened merely by natural light, are based, as is the religion of the ancient philosophers, on the true principles of human reason. We have already shown that such a religion will not suffice for salvation. Such religions may be founded on false principles of reason. This may occur in one of two ways. They may be, as is the superstition of astrology, grounded on false principles concerning natural things; or, like idolatry, on false principles emanating from Satan. Further, no religion can exist proceeding from supernatural light which is not established on the Old and the New Testament together. A false religion may, like the Jewish, be based on the Old Testament alone; or, like heretical sects, on misinterpretation of the New Testament; or, like Mahometanism, it may rest on a medley of the Old and the New Testaments. But Christianity is founded on both the Testaments, and is illuminated both by natural reason and by supernatural light. Since then the religions which we have enumerated,—to wit, philosophy, astrology, idolatry, Judaism, heresy, and Mahometanism,—are the chief religions in the world; and since Christianity surpasses them, both in reasonableness, in miracles, and in all other ways, as immeasurably as Heaven dominates earth, or light darkness; it is plain, that Christianity must be the true religion, and the sure harbour of salvation.
But to forestall cavilling, we will add that, even should some one proclaim the advent into the world of a religion superior to the Christian Faith, this would in no wise dim the glory of Christianity. Firstly, because, as, at present, no better religion than that of Christ exists, we ought to follow it until a better appear. Secondly, because it is unreasonable to think, that a religion, superior to Christianity, can exist. For, as the Faith of Christ sets before us the best possible end, the surest possible means of attaining thereto, the most perfect life, and the greatest and most wonderful deeds, it can never be superseded by any other system.
But, supposing, for the sake of argument, that a religion, superior to Christianity, should arise, it would not condemn our Faith. For, since Christianity, as we have shown, proceeds from supernatural light; and since it is, in no wise, opposed to that which is natural, it can have come from none but God. Thus, it can be condemned by no other religion. Any better religion than Christianity must approve and commend the Christian Faith; because any such religion would, necessarily, arise either from natural or supernatural light. From whichsoever of these sources it might spring, such a religion would, necessarily, approve and commend Christianity. For truth must be ever in harmony with truth; and whatsoever arises from natural or supernatural light, must proceed from God the Creator of this dual light, which, by its beams, enlightens the world with His truth. Were natural and supernatural light opposed to each other, one would necessarily be false; and God would teach men at one time falsehood, and at another time truth. This hypothesis is manifestly absurd. For, were God thus to confuse our understanding, we should be incapable of knowing the truth. To produce such a condition in His creatures is foreign to the Divine Nature. Therefore, if any other true religion were to arise in the world, it would be, of necessity, bound to approve Christianity, and to commend it as the truth which leads to eternal life.
CHAPTER IX.
EPILOGUE.
Arguments carry greatest weight when accumulated. Therefore, the conclusion of our work shall consist of a brief summary of the line of argument pursued throughout it. We will begin, therefore, by asserting that the faith of Christians in the teaching of Christ, and their observance of His commandments, is not founded on frivolous motives, but on the most prudent grounds. Every intelligent man who considers the greatness and the wondrous harmony of the universe, will be convinced, that there must be a God, the Supreme Cause and Primary Mover of all things. For, as everything that moves is moved by some other thing, there must be some First Mover. Further, spirit being more noble than body, and God being noble above all things, He must be a spirit and simple substance, or Pure Act. Hence it follows, that He is perfect, Supreme Good, Supreme Power, Immutable, Eternal, One. All that is noble is, in proportion to its elevation above matter, more fully endowed with knowledge. God, therefore, must be Highest Intelligence, and possessed of free-will. He must act, not out of necessity, but by means of His Will. As, by means of His Intelligence and Will, He acts in all things, even in the very least, we must acknowledge that His providence cares for all things, and especially for man, for whom He has created every natural thing. Hence, it pertains to God, to guide man to his last end, to wit, the contemplation of Divine things. But, as such beatitude cannot be attained in this present life, wherein we are encompassed by misery, and enjoy but scant knowledge of God, we are forced, under pain of being very inconsistent, to believe in another life, and to maintain that the soul is immortal, and that it is the form of the body. Thus the Catholic Church, with respect to the natural order of things, teaches about God and the final blessedness of man, nought save what is most reasonable and intelligible.
If we next call to mind the picture which I drew of the Triumph of the Cross, we shall see that Christians, in confessing the faith of Christ, show the truest wisdom. For, the necessity of the existence of some religion in the world cannot be denied, when man’s natural tendency to religion—the means whereby blessedness is attained—is taken into account. And, if the end of religion be a good life, and a good life be that true religion whereby God is perfectly honoured, then as no better life than the Christian life exists, we must confess Christianity to be the true religion, whereby man is surely led to blessedness.