Prose Masterpieces from Modern Essayists, Volume 3 of 3

by Unknown

There is indeed no denying them; and if certain persons are annoyed at the confession, as if we were thereby putting weapons into our enemies' hands, let them be annoyed more by the fact, and let them alter the fact, and, they may take our word for it, the confession will cease of itself. The world does not feel the fact the less for its not being confessed; it is felt deeply by many, and is doing incalculable mischief to our cause, and is likely to hurt it more and more. In a word, this isolation is doing as much as any one thing can do to unchurch us, and it and our awakened claims to be Catholic and Apostolic cannot long stand together. This, then, is the main difficulty which serious people feel in accepting the English Church as the promised prophet of truth, and we are far indeed from undervaluing it, as the above remarks show.

But now taking the objection in a simply practical view, which is the only view in which it ought to concern or perplex any one, we consider that it can have legitimately no effect whatever in leading us from England to Rome. We do not say no legitimate tendency in itself to move us, but no legitimate influence with serious men, who wish to know how their duty lies. For this reason—because if the note of schism on the one hand lies against England, an antagonist disgrace lies upon Rome, the note of idolatry. Let us not be mistaken here: we are neither accusing Rome of being idolatrous nor ourselves of being schismatical,—we think neither charge tenable; but still the Roman Church practises what looks so very like idolatry, and the English glories in what looks so very like schism, that, without deciding what is the duty of a Roman Catholic toward the Church of England in her present state, we do seriously think that members of the English Church have a providential direction given them, how to comport themselves toward the Church of Rome, while she is what she is. We are discussing the subject, not of decisive proofs, but of probable indications and of presumptive notes of the divine will. Few men have time to scrutinize accurately; all men may have general impressions, and the general impressions of conscientious men are true ones. Providence has graciously met their need, and provided for them those very means of knowledge which they can use and turn to account. He has cast around the institutions and powers existing in the world marks of truth or falsehood, or, more properly, elements of attraction and repulsion, and notices for pursuit and avoidance, sufficient to determine the course of those who in the conduct of life desire to approve themselves to Him. Now, whether or no what we see in the Church of Rome be sufficient to warrant a religious person to leave her, (a question, we repeat, about which we have no need here to concern ourselves,) we certainly think it sufficient to deter him from joining her; and, whatever be the perplexity and distress of his position in a communion so isolated as the English, we do not think he would mend the matter by placing himself in a communion so superstitious as the Roman; especially considering, agreeably to a remark we have already made, that even if he be schismatical at present, he is so by the act of Providence, whereas he would be entering into superstition by his own. Thus an Anglo-Catholic is kept at a distance from Rome, if not by our own excellences, at least by her errors.

That this is the state of the Church of Rome, is, alas! not fairly disputable. Dr. Wiseman has lately attempted to dispute it; but if we may judge from the present state of the controversy, facts are too clear for him. It has lately been broadly put forward, as all know, that, whatever may be said in defence of the authoritative documents of the faith of Rome, this imputation lies against her authorities, that they have countenanced and established doctrines and practices from which a Christian mind, not educated in them, shrinks; and that in the number of these a worship of the creature which to most men will seem to be a quasi-idolatry is not the least prominent.[20] Dr. Wiseman, for whom we entertain most respectful feelings personally, and to whom we impute nothing but what is straight-forward and candid, has written two pamphlets on the subject, toward which we should be very sorry to deal unfairly; but he certainly seems to us in the former of them to deny the fact of these alleged additions in the formal profession of his Church, and then, in the second, to turn right round and maintain them. What account is to be given of self-contradiction such as this, but the fact, that he would deny the additions, if he could, and defends them, because he can't? And that dilemma is no common one; for, as if to show that what he holds in excess of our creed is in excess also of primitive usage, he has in his defence been forced upon citations from the writings of the Fathers, the chief of which, as Mr. Palmer has shown, are spurious; thus setting before us vividly what he looks for in Antiquity, but what he cannot find there. However, it is not our intention to enter into a controversy which is in Mr. Palmer's hands; nor need we do more than refer the reader to the various melancholy evidences, which that learned, though over-severe writer, and Dr. Pusey, and Mr. Ward adduce, in proof of the existence of this note of dishonor in a sister or mother, toward whom we feel so tenderly and reverently, and whom nothing but some such urgent reason in conscience could make us withstand so resolutely.

So much has been said on this point lately as to increase our unwillingness to insist upon a subject in itself very ungrateful; but a reference to it is unavoidable, if we would adequately show what is the legitimate use and duty of private judgment, in dealing with those notes of truth and error, by which Providence recommends to us or disowns the prophets that come in His name.

What imparts an especial keenness to the grief which the teaching in question causes in minds kindly disposed toward the Church of Rome, is, that not only are we expressly told in Scripture that the Almighty will not give His glory to another, but it is predicted as His especial grace upon the Christian Church, "the idols He shall utterly abolish"; so that, if Anglicans are almost unchurched by the Protestantism which has mixed itself up with their ecclesiastical proceedings, Romanists, also, are almost unchurched by their superstitions. Again and again in the Prophets is this promise given: "From all your filthiness, and from all your idols will I cleanse you"; "Neither shall they defile themselves any more with their idols"; "Ephraim shall say, What have I to do any more with idols?" "I will cut off the names of the idols out of the land." And the warning in the New is as strong as the promise in the Old: "Little children, keep yourselves from idols"; "Let no man beguile you of your reward in a voluntary humility and worshipping of angels"; and the angel's answer, to whom St. John fell down in worship, was "See thou do it not, for I am thy fellow-servant; worship God."[21]

It is then a note of the Christian Church, as decisive as any, that she is not idolatrous; and any semblance of idolatrous worship in the Church of Rome as plainly dissuades a man of Catholic feelings from her communion, as the taint of a Protestant or schismatical spirit in our communion may tempt him to depart from us. This is the Via Media which we would maintain; and thus without judging Rome on the one hand, or acquiescing in our own state on the other, we may use what we see, as a providential intimation to us, not to quit what is bad for what may be worse, but to learn resignation to what we inherit, nor seek to escape into a happier state by suicide.

6.

And in such a state of things, certain though it be that St. Austin invites individual Donatists to the Church, on the simple ground that the larger body must be the true one, he is not, he cannot be, a guide of our conduct here. The Fathers are our teachers, but not our confessors or casuists; they are the prophets of great truths, not the spiritual directors of individuals. How can they possibly be such, considering the subject-matter of conduct? Who shall say that a point of practice which is right in one man, is right even in his next-door neighbor? Do not the Fathers differ with each other in matters of teaching and action, yet what fair persons ever imputed inconsistency to them in consequence? St. Augustine bids us stay in persecution, yet St. Dionysius takes to flight; St. Cyprian at one time flees, at another time stays. One bishop adorns churches with paintings, another tears down a pictured veil; one demolishes the heathen temples, another consecrates them to the true God. St. Augustine at one time speaks against the use of force in proselytizing, at another time he speaks for it. The Church at one time comes into General Council at the summons of the Emperor; at another time she takes the initiative. St. Cyprian re-baptizes heretics; St. Stephen accepts their baptism. The early ages administer, the later deny, the Holy Eucharist to children.[22] Who shall say that in such practical matters, and especially in points of casuistry, points of the when, and the where, and the by whom, and the how, words written in the fourth century are to be the rule of the nineteenth?

We have not St. Austin to consult; we cannot go to him with his works in our hand, and ask him whether they are to be taken to the letter under our altered circumstances. We cannot explain to him that, as far as the appearance of things goes, there are, besides our own, at least two Churches, one Greek, the other Roman; and that they are both marked by a certain peculiarity which does not appear in his own times, or in his own writings, and which much resembles what Scripture condemns as idolatry. Nor can we remind him, that the Donatists had a note of disqualification upon them, which of itself would be sufficient to negative their claims to Catholicity, in that they refused the name of Catholic to the rest of Christendom; and, moreover, in their bitter hatred and fanatical cruelty toward the rival communion in Africa. Moreover, St. Austin himself waives the question of the innocence or guilt of Cæcilian, on the ground that the orbis terrarum could not be expected to have accurate knowledge of the facts of the case;[23] and, if contemporary judgments might be deceived in regard to the merits of the African Succession, yet, without blame, much more may it be maintained, without any want of reverence to so great a saint, that private letters which he wrote fourteen hundred years ago, do not take into consideration the present circumstances of Anglo-Catholics. Are we sure, that had he known them, they would not have led to an additional chapter in his Retractions? And again, if ignorance would have been an excuse, in his judgment, for the Catholic world's passing over the crime of the Traditors, had Cæcilian and his party been such, much more, in so nice a question as the Roman claim to the orbis terrarum at this day, in opposition to England and Greece, may we fairly consider that he who condemned the Donatists only in the case of "quæstio facillima," would excuse us, even if mistaken, from the notorious difficulties which lie in the way of a true judgment. Nor, moreover, would he, who so constantly sends us to Scripture for the notes of the Church Catholic, condemn us for shunning communions, which had been so little sensitive of the charge made against them of idolatry. But even let us suppose him, after full cognizance of our case, to give judgment against us; even then we shall have the verdict of St. Chrysostom, St. Basil, and others virtually in our favor, supporters and canonizers as they were of Meletius, Bishop of Antioch, who in St. Augustine's own day lived and died out of the communion of Rome and Alexandria.[24]

We do not think, then, that St. Austin's teaching can be taken as a direction to us to quit our Church on account of its incidental Protestantism, unsatisfactory as it is to have such a note lying against us. And it is pleasant to believe, that there are symptoms at this time of our improvement; and we only wish we could see as much hope of a return to a healthier state in Rome, as is at present visible in our own communion. There is among us a growing feeling, that to be a mere Establishment is unworthy of the Catholic Church; and that to be shut out from the rest of Christendom is not a subject of boasting. We seem to have embraced the idea of the desirableness of being on a good understanding with the Greek and Eastern Churches; and we are aiming at sending out bishops to distant places, where they must come in contact with foreign communions and though the extreme vagueness, indecision, and confusion, in which our theological and ecclesiastical notions at present lie, will be almost sure to involve us in certain mistakes and extravagances, yet it would be un-thankful to "despise the day of small things," and not to recognize in these movements a hopeful stirring of hearts, and a religious yearning after something better than we have. But not to dwell unduly on these public manifestations of a Catholic tendency, we should all recollect that a restoration of intercommunion with other Churches is, in a certain sense, in the power of individuals. Every one who desires unity, who prays for it, who endeavors to further it, who witnesses for it, who behaves Christianly toward the members of Churches alienated from us, who is at amity with them, (saving his duty to his own communion and to the truth itself,) who tries to edify them, while he edifies himself and his own people, may surely be considered, as far as he himself is concerned, as breaking down the middle wall of the division, and renewing the ancient bonds of unity and concord by the power of charity. Charity can do all things for us; charity is at once a spirit of zeal and peace; by charity we shall faithfully protest against what our private judgment warrants us in condemning in others; and by charity we have it in our own hands, let all men oppose us, to restore in our own circle the intercommunion of the Churches.