This is the response which modern Protestantism makes when Catholic criticism places before its eyes the melancholy picture of its inward divisions and the history of its variations. From the historical manifestation of a church to its inner being they say the conclusion is invalid. In order, therefore, to make Catholic polemics effective, the relation between the essence and the manifestation of the Church must be first of all theologically [{104}] established. It is only after this has been done that the comparison between "the Church and the churches" can be exhibited in its entire argumentative force.
The theory of the ideal church is not yet effectively refuted, when we on the Catholic side content ourselves with proving that the true Church must become visible. This general proposition does not exclude the proposition of our opponents. For, according to the Protestant doctrine, also, the creative power of the spirit of Christianity exhibits itself in the construction of visible congregations, and the gradual actualization of the ideal Church is conditioned by a sensibly apprehensible mediation. The final decision of this question must therefore be sought in the demonstration of the proposition that the inmost being of the Church can only realize itself historically in the one specific form; that a catholicity of the essence of the Church without a catholicity in her manifestation is entirely inconceivable. Only by this demonstration will the retreat of Protestant polemics into the ideal Church be for ever cut off.
Some have argued against the Protestant view, that as Christian truth is one so the visible Church can also be but one. [Footnote 34] The argument is valid only in the prior supposition that there can be but a single form of historical manifestation for the inner being of the Church. This, however, Protestantism denies in the sense, that from its stand-point every particular church represents the idea of the Church, [Footnote 35] even though it may be on one side only. According to the diversified stages of cultivation in the Christian people, so they say, now one, now another side of Christian truth attains to its expression in the particular confessions, but in none the full and entire truth. The contradiction existing between these, therefore, in nowise falls back upon the Christian verity itself. This Protestant evasion can also be alone met in the way above designated, by establishing the relation between the essence and the manifestation of Catholicism.
[Footnote 34: Moehler, "Symbolism.">[
[Footnote 35: This is also the theory of High-Church Episcopalianism. Mr. Sewall has defined it more logically than any other writer of that school. According to him, the unity of the Church consists in this, that all churches are formed after one ideal model, or on one principle, and the separate churches of individual bishops are each a perfect organic whole. That is, Catholic unity is an abstract unity, concreted in each particular bishop and diocese. Hence there can be no organized unity of the universal Church, but only union or friendly communion of independent churches. This notion was highly approved by Bishop Whittingham, who expressed it in this way, that the true communion of churches with each other is in speculo Trinitatis. It is pure Congregationalism, bating the difference between a diocese governed by a chief and inferior pastors, and a single congregation under one pastor or several of the same order. But it is the only logical conception of a visible church possible, when the papacy, or principle of universal organic unity, is denied. It is the logical result of the schismatical position of the Greeks, who have no unity among themselves except that which is national, but are divided into several independent bodies. Hence, the so-called "union movement," as clearly shown by Cardinal Patrizi in the Decree sent to the English bishops, is one which proceeds from a denial of Catholic unity, and therefore can never lead to unity, but only aim at union, or voluntary co-operation of distinct churches with each other. The High-Church theory differs from that of the German Protestants in this that the former requires that all churches should be alike, and each one represent completely the ideal Church; but both are based on the same principle, that of an abstract, invisible unity and catholicity, concreted in an individual and not a generic and universal mode.—TRANSLATOR.]
It has been further argued that a Church of the Nations, which the Christian Church must be, according to its idea, is entirely inconceivable without the papacy at its summit. [Footnote 36] Here, also, it is presupposed, as already proved, that the conception of universality which is essentially connected with the idea of the true Church must also necessarily impress itself upon her actual explication of herself in time. But it is precisely against this notion that modern Protestantism contends. Therefore, if our polemic arms are to bring down their man, the affair must begin with a sharper delineation of the mutual relation between the essence and the visible form of the Church.
[Footnote 36: Döllinger, "The Church and the Churches.">[
Beside the polemic advantages to be gained in the course which has been suggested, there is another in the interest of pacification. Under the rubbish of the Protestant Church-idea there still lies buried a remnant of [{105}] Catholic truth. We ought not to shun the trouble of bringing this to light. It is the Christian truth contained in his confession which binds the believing Protestant to it. Catholic theology has to reclaim this as its own property. It has the mission intrusted to it to show how the religious satisfaction, which the deeper Protestant mind thinks it finds in the doctrinal conception of its confession, is imparted to it in richer abundance and morally purified through the dogma of the Church. Through this conciliatory method, an understanding of the Catholic truth can be much more easily and effectually imparted to the unprejudiced Protestant mind than by a rough polemical method. This end is most essentially served by the distinction between the essence and the manifestation of Catholicism.
Protestant piety makes a great boast of its deep spirituality. The modern ideal theory of the Church owes a great share of its popularity to its aptitude of application in this direction. By means of this conception, the Protestant Church is expected to exhibit itself in a new light as the church of the interior and spiritual life. Does one attain the same depth of view from the Catholic stand-point? All doubt on this point must disappear on thorough consideration of what we have above named, the inner side of Catholicism.
There is another ground for the favor with which this ideal theory of the Church is at present received. Protestant theology regards it as a means of its own resuscitation. The old doctrine of justification by faith alone has in great part lost the charm it once exercised over the hearts of the German people. The once mighty battle-cry of inward, subjective faith is no longer to the taste of our age. Therefore, in our time, instead of the antiquated idea of immediate union with Christ, the world-moving power of the mind, the creative power of the idea, is set up as the distinguishing principle of Protestantism. The latter is thus made to appear as the most powerful protector of the liberal aspirations of the age.
Catholic controversy must take some cognizance of this, if it would make its own proper principle prevail. While Protestantism seeks to gain the favor of the contemporary world by obsequiously yielding to the caprices of the spirit of the age, the inner principle of Catholicism raises it above the vacillations which sway particular periods. Only a Church which, thanks to its native principle, is not borne along by intellectual and social periodical currents, can effectually correct their movement. In order, therefore, to measure accurately the influence which the Church, by virtue of her institution, is called to exercise upon human society, we must penetrate into her innermost essence, to the very point where Catholicism has its deepest principle. First from this point can we correctly understand in how far the Church is a social power. From this point of view alone can we comprehend her aptitude to be the teacher of the nations. And precisely of this social and instructive vocation have our contemporaries lost the right understanding to a great extent. It is one of the mightiest tasks of our modern theology to make the minds of men once more capable of apprehending this truth. [Footnote 37]