I cannot, then, without remonstrance, allow you to identify the doctrine of our Oxford friends in question, on the two subjects I have mentioned, with the present spirit or the prospective creed of Catholics; or to assume, as you do, that because they are thoroughgoing and relentless in their statements, therefore they are the harbingers of a new age, when to show a deference for Antiquity will be thought little else than a mistake. For myself, hopeless as you consider it, I am not ashamed still to take my stand upon the Fathers, and do not mean to budge. The history of their time is not yet an old almanac to me. Of course I maintain the value and authority of the "Schola," as one of the loci theologici; still I sympathise with Petavius in preferring to its "contentious and subtle theology" that "more elegant and fruitful teaching which is moulded after the image of erudite antiquity." The Fathers made me a Catholic, and I am not going to kick down the ladder by which I ascended into the Church. It is a ladder quite as serviceable for that purpose now as it was twenty years ago. Though I hold, as you remark, a process of development in Apostolic truth as time goes on, such development does not supersede the Fathers, but explains and completes them.
Is he right in saying that he is not responsible as a Roman Catholic for the extravagances that Dr. Pusey dwells upon? He is, it seems to us, and he is not. No doubt the Roman Catholic system is in practice a wide one, and he has a right, which we are glad to see that he is disposed to exercise, to maintain the claims of moderation and soberness, and to decline to submit his judgment to the fashionable theories of the hour. A stand made for independence and good sense against the pressure of an exacting and overbearing dogmatism is a good thing for everybody, though made in a camp with which we have nothing to do. He goes far enough, indeed, as it is. Still, it is something that a great writer, of whose genius and religious feeling Englishmen will one day be even prouder than they are now, should disconnect himself from the extreme follies of his party, and attempt to represent what is the nobler and more elevated side of the system to which he has attached himself. But it seems to us much more difficult for him to release his cause from complicity with the doctrines which he dislikes and fears. We have no doubt that he is not alone, and that there are numbers of his English brethren who are provoked and ashamed at the self-complacent arrogance and childish folly shown in exaggerating and caricaturing doctrines which are, in the eyes of most Englishmen, extravagant enough in themselves. But the question is whether he or the innovators represent the true character and tendencies of their religious system. It must be remembered that with a jealous and touchy Government, like that of the Roman Church, which professes the duty and boasts of the power to put down all dangerous ideas and language, mere tolerance means much. Dr. Newman speaks as an Englishman when he writes thus:—
This is specially the case with great ideas. You may stifle them; or you may refuse them elbow-room; or you may torment them with your continual meddling; or you may let them have free course and range, and be content, instead of anticipating their excesses, to expose and restrain those excesses after they have occurred. But you have only this alternative; and for myself, I prefer much, wherever it is possible, to be first generous and then just; to grant full liberty of thought, and to call it to account when abused.
But that has never been the principle of his Church. At least, the liberty which it has allowed has been a most one-sided liberty. It has been the liberty to go any length in developing the favourite opinions about the power of the Pope, or some popular form of devotion; but as to other ideas, not so congenial, "great" ones and little ones too, the lists of the Roman Index bear witness to the sensitive vigilance which took alarm even at remote danger. And those whose pride it is that they are ever ready and able to stop all going astray must be held responsible for the going astray which they do not stop, especially when it coincides with what they wish and like.
But these extreme writers do not dream of tolerance. They stoutly and boldly maintain that they but interpret in the only natural and consistent manner the mind of their Church; and no public or official contradiction meets them. There may be a disapproving opinion in their own body, but it does not show itself. The disclaimer of even such a man as Dr. Newman is in the highest degree guarded and qualified. They are the people who can excite attention and gain a hearing, though it be an adverse one. They have the power to make themselves the most prominent and accredited representatives of their creed, and, if thoroughgoing boldness and ability are apt to attract the growth of thought and conviction, they are those who are likely to mould its future form. Sober prudent people may prefer the caution of Dr. Newman's "chief authors," but to the world outside most of these will be little more than names, and the advanced party, which talks most strongly about the Pope's infallibility and devotion to St. Mary, has this to say for itself. Popular feeling everywhere in the Roman communion appears to go with it, and authority both in Rome and in England shelters and sanctions it. Nothing can be more clearly and forcibly stated than the following assertions of the unimpeachable claim of "dominant opinions" in the Roman Catholic system by the highest Roman Catholic authority in England. "It is an ill-advised overture of peace," writes Archbishop Manning,
to assail the popular, prevalent, and dominant opinions, devotions, and doctrines of the Catholic Church with hostile criticism…. The presence and assistance of the Holy Ghost, which secures the Church within the sphere of faith and morals, invests it also with instincts and a discernment which preside over its worship and doctrines, its practices and customs. We may be sure that whatever is prevalent in the Church, under the eye of its public authority, practised by the people, and not censured by its pastors, is at least conformable to faith and innocent as to morals. Whosoever rises up to condemn such practices and opinions thereby convicts himself of the private spirit which is the root of heresy. But if it be ill-advised to assail the mind of the Church, it is still more so to oppose its visible Head. There can be no doubt that the Sovereign Pontiff has declared the same opinion as to the temporal power as that which is censured in others, and that he defined the Immaculate Conception, and that he believes in his own infallibility. If these things be our reproach, we share it with the Vicar of Jesus Christ. They are not our private opinions, nor the tenets of a school, but the mind of the Pontiff, as they were of his predecessors, as they will be of those who come after him.—Archbishop Manning's Pastoral, pp. 64-66, 1866.
To maintain his liberty against extreme opinions generally is one of Dr. Newman's objects in writing his letter; the other is to state distinctly what he holds and what he does not hold, as regards the subject on which Dr. Pusey's appeal has naturally made so deep an impression:—
I do so, because you say, as I myself have said in former years, that "That vast system as to the Blessed Virgin … to all of us has been the special crux of the Roman system" (p. 101). Here, I say, as on other points, the Fathers are enough for me. I do not wish to say more than they, and will not say less. You, I know, will profess the same; and thus we can join issue on a clear and broad principle, and may hope to come to some intelligible result. We are to have a treatise on the subject of Our Lady soon from the pen of the Most Rev. Prelate; but that cannot interfere with such a mere argument from the Fathers as that to which I shall confine myself here. Nor, indeed, as regards that argument itself, do I profess to be offering you any new matter, any facts which have not been used by others,—by great divines, as Petavius, by living writers, nay, by myself on other occasions. I write afresh, nevertheless, and that for three reasons—first, because I wish to contribute to the accurate statement and the full exposition of the argument in question; next, because I may gain a more patient hearing than has sometimes been granted to better men than myself; lastly, because there just now seems a call on me, under my circumstances, to avow plainly what I do and what I do not hold about the Blessed Virgin, that others may know, did they come to stand where I stand, what they would and what they would not be bound to hold concerning her.
If this "vast system" is a crux to any one, we cannot think that even Dr. Newman's explanation will make it easier. He himself recoils, as any Englishman of sense and common feeling must, at the wild extravagances into which this devotion has run. But he accepts and defends, on the most precarious grounds, the whole system of thought out of which they have sprung by no very violent process of growth. He cannot, of course, stop short of accepting the definition of the Immaculate Conception as an article of faith, and, though he emphatically condemns, with a warmth and energy of which no one can doubt the sincerity, a number of revolting consequences drawn from the theology of which that dogma is the expression, he is obliged to defend everything up to that. For a professed disciple of the Fathers this is not easy. If anything is certain, it is that the place which the Blessed Virgin occupies in the Roman Catholic system—popular or authoritative, if it is possible fairly to urge such a distinction in a system which boasts of all-embracing authority—is something perfectly different from anything known in the first four centuries. In all the voluminous writings on theology which remain from them we may look in vain for any traces of that feeling which finds words in the common hymn, "Ave, marls Stella" and which makes her fill so large a space in the teaching and devotion of the Roman Church. Dr. Newman attempts to meet this difficulty by a distinction. The doctrine, he says, was there, the same then as now; it is only the feelings, behaviour, and usages, the practical consequences naturally springing from the doctrine, which have varied or grown:—
I fully grant that the devotion towards the Blessed Virgin has increased among Catholics with the progress of centuries. I do not allow that the doctrine concerning her has undergone a growth, for I believe it has been in substance one and the same from the beginning.