There is, doubtless, such a distinction, though whether available for Dr. Newman's purpose is another matter. But when we recollect that modern "doctrine," besides defining the Immaculate Conception, places her next in glory to the Throne of God, and makes her the Queen of Heaven, and the all-prevailing intercessor with her Son, the assertion as to "doctrine" is a bold one. It rests, as it seems to us, simply on Dr. Newman identifying his own inferences from the language of the ancient writers whom he quotes with the language itself. They say a certain thing—that Mary is the "second Eve." Dr. Newman, with all the theology and all the controversies of eighteen centuries in his mind, deduces from this statement a number of refined consequences as to her sinlessness, and greatness, and reward, which seem to him to flow from it, and says that it means all these consequences. Mr. Ruskin somewhere quotes the language of an "eminent Academician," who remarks, in answer to some criticism on a picture, "that if you look for curves, you will see curves; and if you look for angles, you will see angles." So it is here. The very dogma of the Immaculate Conception itself Dr. Newman sees indissolubly involved in the "rudimentary teaching" which insists on the parallelism between Eve and Mary:—
Was not Mary as fully endowed as Eve?… If Eve was (as Bishop Bull and others maintain) raised above human nature by that indwelling moral gift which we call grace, is it rash to say that Mary had a greater grace?… And if Eve had this supernatural inward gift given her from the moment of her personal existence, is it possible to deny that Mary, too, had this gift from the very first moment of her personal existence? I do not know how to resist this inference:—well, this is simply and literally the doctrine of the Immaculate Conception. I say the doctrine of the Immaculate Conception is in its substance this, and nothing more or less than this (putting aside the question of degrees of grace), and it really does seem to me bound up in that doctrine of the Fathers, that Mary is the second Eve.
It seems obvious to remark that the Fathers are not even alleged to have themselves drawn this irresistible inference; and next, that even if it be drawn, there is a long interval between it and the elevation of the Mother of Jesus Christ to the place to which modern Roman doctrine raises her. Possibly, the Fathers might have said, as many people will say now, that, in a matter of this kind, it is idle to draw inferences when we are, in reality, utterly without the knowledge to make them worth anything. At any rate, if they had drawn them, we should have found some traces of it in their writings, and we find none. We find abundance of poetical addresses and rhetorical amplification, which makes it all the more remarkable that the plain dogmatic view of her position, which is accepted by the Roman Church, does not appear in them. We only find a "rudimentary doctrine," which, naturally enough, gives the Blessed Virgin a very high and sacred place in the economy of the Incarnation. But how does the doctrine, as it is found in even their rhetorical passages, go a step beyond what would be accepted by any sober reader of the New Testament? They speak of what she was; they do not presume to say what she is. What Protestant could have the slightest difficulty in saying not only what Justin says, and Tertullian copies from him, and Irenaeus enlarges upon, but what Dr. Newman himself says of her awful and solitary dignity, always excepting the groundless assumption which, from her office in this world takes for granted, first her sinlessness, and then a still higher office in the next? We do not think that, as a matter of literary criticism, Dr. Newman is fair in his argument from the Fathers. He lays great stress on Justin Martyr, Tertullian, and Irenaeus, as three independent witnesses from different parts of the world; whereas it is obvious that Tertullian at any rate copies almost literally from Justin Martyr, and it is impossible to compare a mere incidental point of rhetorical, or, if it be so, argumentative illustration, occurring once or twice in a long treatise, with a doctrine, such as that of the Incarnation itself, on which the whole treatise is built, and of which it is full. The wonder is, indeed, that the Fathers, considering how much they wrote, said so little of her; scarcely less is it a wonder, then, that the New Testament says so little, but from this little the only reason which would prevent a Protestant reader of the New Testament from accepting the highest statement of her historical dignity is the reaction from the development of them into the consequences which have been notorious for centuries in the unreformed Churches. Protestants, left to themselves, are certainly not prone to undervalue the saints of Scripture; it has been the presence of the great system of popular worship confronting them which has tied their tongues in this matter. Yet Anglican theologians like Mr. Keble, popular poets like Wordsworth, broad Churchmen like Mr. Robertson, have said things which even Roman Catholics might quote as expressions of their feeling. But Dr. Newman must know that many things may be put, and put most truly, into the form of poetical expression which will not bear hardening into a dogma. A Protestant may accept and even amplify the ideas suggested by Scripture about the Blessed Virgin; but he may feel that he cannot tell how the Redeemer was preserved from sinful taint; what was the grace bestowed on His mother; or what was the reward and prerogative which ensued to her. But it is just these questions which the Roman doctrine undertakes to answer without a shadow of doubt, and which Dr. Newman implies that the theology of the Fathers answered as unambiguously.
But from what has happened in the history of religion, we do not think that Protestants in general who do not shrink from high language about Abraham, Moses, or David, would find anything unnatural or objectionable in the language of the early Christian writers about the Mother of our Lord, though possibly it might not be their own; but the interval from this language to that certain knowledge of her present office in the economy of grace which is implied in what Dr. Newman considers the "doctrine" about her is a very long one. The step to the modern "devotion" in its most chastened form is longer still. We cannot follow the subtle train of argument which says that because the "doctrine" of the second century called her the "second Eve," therefore the devotion which sets her upon the altars of Christendom in the nineteenth is a right development of the doctrine. What is wanted is not the internal thread of the process, but the proof and confirmation from without that it was the right process; and this link is just what is wanting, except on a supposition which begs the question. It is conceivable that this step from "doctrine" to "devotion" may have been a mistake. It is conceivable that the "doctrine" may have been held in the highest form without leading to the devotion; for Dr. Newman, of course, thinks that Athanasius and Augustine held "the doctrine," yet, as he says, "we have no proof that Athanasius himself had any special devotion to the Blessed Virgin," and in another place he repeats his doubts whether St. Chrysostom or St. Athanasius invoked her; "nay," he adds, "I should like to know whether St. Augustine, in all his voluminous writings, invokes her once." What has to be shown is, that this step was not a mistake; that it was inevitable and legitimate.
"This being the faith of the Fathers about the Blessed Virgin," says Dr. Newman, "we need not wonder that it should in no long time be transmuted into devotion." The Fathers expressed a historical fact about her in the term [Greek: Theotokos]; therefore, argues the later view, she is the source of our present grace now. It is the rationale of this inference, which is not an immediate or obvious one, which is wanted. And Dr. Newman gives it us in the words of Bishop Butler:—
Christianity is eminently an objective religion. For the most part it tells us of persons and facts in simple words, and leaves the announcement to produce its effect on such hearts as are prepared to receive it. This, at least, is its general character; and Butler recognises it as such in his Analogy, when speaking of the Second and Third Persons of the Holy Trinity:—"The internal worship," he says, "to the Son and Holy Ghost is no farther matter of pure revealed command than as the relations they stand in to us are matters of pure revelation; but the relations being known, the obligations to such internal worship are obligations of reason arising out of those relations themselves."
We acknowledge the pertinency of the quotation. So true is it that "the relations being known," the obligations of worship arise of themselves from these relations, that if the present relation of the Blessed Virgin to mankind has always been considered to be what modern Roman theology considers it, it is simply inconceivable that devotion to her should not have been universal long before St. Athanasius and St. Augustine; and equally inconceivable, to take Dr. Newman's remarkable illustration, that if the real position of St. Joseph is next to her, it should have been reserved for the nineteenth century, if not, indeed, to find it out, at least to acknowledge it; but the whole question is about the fact of the "relations" themselves. If we believe that the Second and Third Persons are God, we do not want to be told to worship them. But such a relation as Dr. Newman supposes in the case of the Blessed Virgin does not flow of itself from the idea contained, for instance, in the word [Greek: Theotokos], and even if it did, we should still want to be told, in the case of a creature, and remembering the known jealousy of religion of even the semblance of creature worship, what are the "religious regards," which, not flowing from the nature of the case, but needing to be distinctly authorised, are right and binding.
The question is of a dogmatic and a popular system. We most fully admit that, with Dr. Newman or any other of the numberless well-trained and excellent men in the Roman Church, the homage to the Mother does not interfere with the absolutely different honour rendered to the Son. We readily acknowledge the elevating and refining beauty of that character, of which the Virgin Mother is the type, and the services which that ideal has rendered to mankind, though we must emphatically say that a man need not be a Roman Catholic to feel and to express the charm of that moral beauty. But here we have a doctrine as definite and precise as any doctrine can be, and a great system of popular devotion, giving a character to a great religious communion. Dr. Newman is not merely developing and illustrating an idea: he is asserting a definite revealed fact about the unseen world, and defending its consequences in a very concrete and practical shape. And the real point is what proof has he given us that this is a revealed fact; that it is so, and that we have the means of knowing it? He has given us certain language of the early writers, which he says is a tradition, though it is only what any Protestant might have been led to by reading his Bible. But between that language, taken at its highest, and the belief and practice which his Church maintains, there is a great gap. The "Second Eve," the [Greek: Theotokos], are names of high dignity; but enlarge upon them as we may, there is between them and the modern "Regina Coeli" an interval which nothing but direct divine revelation can possibly fill; and of this divine revelation the only evidence is the fact that there is the doctrine. So awful and central an article of belief needs corresponding proof. In Dr. Newman's eloquent pages we have much collateral thought on the subject—sometimes instinct with his delicacy of perception and depth of feeling, sometimes strangely over-refined and irrelevant, but always fresh and instructive, whether to teach or to warn. The one thing which is missing in them is direct proof.
He does not satisfy us, but he does greatly interest us in his way of dealing with the practical consequences of his doctrine, in the manifold development of devotion in his communion. What he tells us reveals two things. By this devotion he is at once greatly attracted, and he is deeply shocked. No one can doubt the enthusiasm with which he has thrown himself into that devotion, an enthusiasm which, if it was at one time more vehement and defiant than it is now, is still a most intense element in his religious convictions. Nor do we feel entitled to say that in him it interferes with religious ideas and feelings of a higher order, which we are accustomed to suppose imperilled by it. It leads him, indeed, to say things which astonish us, not so much by their extreme language as by the absence, as it seems to us, of any ground to say them at all. It forces him into a championship for statements, in defending which the utmost that can be done is to frame ingenious pleas, or to send back a vigorous retort. It tempts him at times to depart from his generally broad and fair way of viewing things, as when he meets the charge that the Son is forgotten for the Mother, not merely by a denial, but by the rejoinder that when the Mother is not honoured as the Roman Church honours her the honour of the Son fails. It would have been better not to have reprinted the following extract from a former work, even though it were singled out for approval by the late Cardinal. The italics are his own:—
I have spoken more on this subject in my Essay on Development, p. 438, "Nor does it avail to object that, in this contrast of devotional exercises, the human is sure to supplant the Divine, from the infirmity of our nature; for, I repeat, the question is one of fact, whether it has done so. And next, it must be asked, whether the character of Protestant devotion towards Our Lord has been that of worship at all; and not rather such as we pay to an excellent human being…. Carnal minds will ever create a carnal worship for themselves, and to forbid them the service of the saints will have no tendency to teach them the worship of God. Moreover, … great and constant as is the devotion which the Catholic pays to St. Mary, it has a special province, and has far more connection with the public services and the festive aspect of Christianity, and with certain extraordinary offices which she holds, than with what is strictly personal and primary in religion". Our late Cardinal, on my reception, singled out to me this last sentence, for the expression of his especial approbation.